How Did The Buddha Die?
Author: Venerable Dr Mettanando Bhikkhu
Published: 15 May 2001 - Bangkok Post
(This article was partially edited by the author of this book series to improve the formatting
and readability, however, the primary content of the article was not edited. Dr Mettanando
Bhikkhu was a physician before becoming an Ordained Practitioner. He was based at Wat
Ratchaorasaram Ratchaworawihan, Thailand at the time that this article was published.)
During Vesak Day, we are informed that it is also the day The Buddha attained Final
Enlightenment. But not many know how The Buddha died. Ancient texts weave two
stories about The Buddha's death. Was it planned and willed by The Buddha, or was it
food poisoning, or something else altogether?
Here’s an account [to help you better understand how The Buddha died].
The Mahaparinibbana Sutta, (Reference: DN 16) from the Long Discourse of The Pāli
Canon, is without doubt the most reliable source for details on the death of Siddhattha
Gotama (BCE 563-483), The Buddha. It is composed in a narrative style that allows
readers to follow the story of the last days of The Buddha, beginning a few months before
he died.
To understand what really happened to The Buddha is not a simple matter, though. The
sutta, or discourse, paints two conflicting personalities of The Buddha, one overriding the
other.
The first personality was that of a miracle worker who beamed himself and his entourage
of Monks across the Ganges River (D II, 89), who had a divine vision of the settlement of
gods on earth (D II, 87), who could live until the end of the world on condition that
someone invite him to do so (D II, 103), who determined the time of his own death (D II,
105), and whose death was glorified by the shower of heavenly flowers and sandal
powder and divine music (D II, 138).
The other personality was that of an aged being who was failing in health (D II, 120), who
almost lost his life because of a severe pain during his last retreat at Vesali (D II, 100), and
who was forced to come to terms with his unexpected illness and death after consuming
a special cuisine offered by his generous host.
These two personalities take turns emerging in different parts of the narrative. Moreover,
there also appear to be two explanations of The Buddha's cause of death: One is that the
Buddha died because his attendant, Ānanda, failed to invite him to live on to the age of
the world or even longer (D II, 117). The other is that he died by a sudden illness which
began after he ate what is known as "Sukaramaddava" (D II, 127-157).
The former story was probably a legend, or the result of a political struggle within the
Buddhist community during a stage of transition, whereas the latter sounds more realistic
and accurate in describing a real life situation that happened in The Buddha’s last days.
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A number of studies have focused on the nature of the special cuisine that The Buddha
ate during his last meal as being the agent of his death. However, there is also another
approach based on the description of the symptoms and signs given in the sutta, which
modern medical knowledge can shed light on.
In another mural painting at Wat Ratchasittharam, The Buddha is approaching death, but
he still takes time to answer questions put forth by the Ascetic Subhadda, his last convert
who, after being admitted to the Buddhist Order, became an Arahant (An Enlightened
Being).
What We Know
In the Mahaparinibbana Sutta, we are told that The Buddha became ill suddenly after he
ate a special delicacy, Sukaramaddava, literally translated as "soft pork", which had been
prepared by his generous host, Cunda Kammaraputta. The name of the cuisine has
attracted the attention of many scholars, and it has been the focus of academic research
on the nature of the meal or ingredients used in the cooking of this special dish.
The sutta itself provides details concerning the signs and symptoms of his illness in
addition to some reliable information about his circumstances over the previous four
months, and these details are also medically significant.
The sutta begins with King Ajatasattus’ plot to conquer a rival state, Vajji. The Buddha
had journeyed to Vajji to enter his last rainy-season retreat. It was during this retreat that
he fell ill. The symptoms of the illness were sudden, severe pain.
However, the sutta provides no description of the location and character of his pain. It
mentions his illness briefly, and says that the pain was intense, and almost killed him.
Subsequently, The Buddha was visited by Māra, the Evil One, who invited him to pass
away. The Buddha did not accept the invitation right away. It was only after Ānanda, his
attendant, failed to recognize his hint for an invitation to remain that he died. This piece of
the message, though tied up with myth and supernaturalism, gives us some medically
significant information. When the sutta was composed, its author was under the
impression that The Buddha died, not because of the food he ate, but because he already
had an underlying illness that was serious and acute-and had the same symptoms of the
disease that finally killed him.
The Timing
[The] Theravada Buddhist tradition has adhered to the assumption that the historical
Buddha passed away during the night of the full moon in the lunar month of Vesak (which
falls sometime in May to June). But the timing contradicts information given in the sutta,
which states clearly that the Buddha died soon after the rainy-season retreat, most likely
during the autumn or mid-winter, that is, November to January.
A description of the miracle of the unseasonal blooming of leaves and flowers on the sala
trees, when The Buddha was laid down between them, indicates the timeframe given in
the sutta.
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Teachings and Discipline Will Be Your Teacher


Autumn and winter, however, are seasons that are not favorable for the growth of
mushrooms, which some scholars believe to be the source of the poison that The Buddha
ate during his last meal.
Diagnosis
The sutta tells us that The Buddha felt ill immediately after eating the Sukaramaddava.
Since we do not know anything about the nature of this food, it is difficult to name it as
the direct cause of The Buddha's illness. But from the descriptions given, the onset of the
illness was quick.
While eating, he felt there was something wrong with the food and he suggested his host
have the food buried. Soon afterward, he suffered severe stomach pain and passed blood
from his rectum.
We can reasonably assume that the illness started while he was having his meal, making
him think there was something wrong with the unfamiliar delicacy. Out of his compassion
for others, he had it buried.
Was food poisoning the cause of the illness? It seems unlikely. The symptoms described
do not indicate food poisoning, which can be very acute, but would hardly cause diarrhea
with blood. Usually, food poisoning caused by bacteria does not manifest itself
immediately, but takes an incubation period of two to 12 hours to manifest itself, normally
with acute diarrhea and vomiting, but not the passage of blood.
Another possibility is chemical poisoning, which also has an immediate effect, but it is
unusual for chemical poisoning to cause severe intestinal bleeding. Food poisoning with
immediate intestinal bleeding could only have been caused by corrosive chemicals such
as strong acids, which can easily lead to immediate illness. But corrosive chemicals
should have caused bleeding in the upper intestinal tract, leading to vomiting blood. None
of these severe signs are mentioned in the text.
(NOTE from author of this book series: Chemicals were not yet invented during the
lifetime of The Buddha.)
Peptic ulcer diseases can be excluded from the list of possible illnesses as well. In spite
of the fact that their onset is immediate, they are seldom accompanied by bloody stool. A
gastric ulcer with intestinal bleeding produces black stool when the ulcer penetrates a
blood vessel. An ulcer higher up in the digestive tract would be more likely to manifest
itself as bloody vomiting, not a passage of blood through the rectum.
Other evidence against this possibility is that a patient with a large gastric ulcer usually
does not have an appetite. By accepting the invitation for lunch with the host, we can
assume that The Buddha felt as healthy as any man in his early 80s would feel. Given his
age we cannot rule out that The Buddha did not have a chronic disease, such as cancer
or tuberculosis or a tropical infection such as dysentery or typhoid, which could have
been quite common in The Buddha’s time.
These diseases could produce bleeding of the lower intestine, depending on their
location. They also agree with the history of his earlier illness during the retreat. But they
can be ruled out, since they are usually accompanied by other symptoms, such as
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lethargy, loss of appetite, weight loss, growth or mass in the abdomen. None of these
symptoms were mentioned in the sutta.
A large hemorrhoid can cause severe rectal bleeding, but it is unlikely that a hemorrhoid
could cause severe abdominal pain unless it is strangulated. But then it would have
greatly disturbed the walking of The Buddha to the house of his host, and rarely is
hemorrhoid bleeding triggered by a meal.
Mesenteric Infarction
A disease that matches the described symptoms-accompanied by acute abdominal pain
and the passage of blood, commonly found among elderly people, and triggered by a
meal-is mesenteric infarction, caused by an obstruction of the blood vessels of the
mesentery. It is lethal. Acute mesenteric ischemia (a reduction in the blood supply to the
mesentery) is a grave condition with a high rate of mortality.
The mesentery is a part of the intestinal wall that binds the whole intestinal tract to the
abdominal cavity. An infarction of the vessels of the mesentery normally causes the death
of the tissue in a large section of the intestinal tract, which results in a laceration of the
intestinal wall.
This normally produces severe pain in the abdomen and the passage of blood. The
patient usually dies of acute blood loss. This condition matches the information given in
the sutta. It is also confirmed later when The Buddha asked Ānanda to fetch some water
for him to drink, indicating intense thirst.
As the story goes, Ānanda refused, as he saw no source for clean water. He argued with
The Buddha that the nearby stream had been muddied by a large caravan of carts. But
The Buddha insisted he fetch water anyway.
A question arises at this point: Why did The Buddha not go to the water himself, instead
of pressing his unwilling attendant to do so? The answer is simple. The Buddha was
suffering from shock caused by severe blood loss. He could no longer walk, and from
then to his death bed he was most likely carried on a stretcher.
If this was indeed the situation, the sutta remains silent about The Buddha’s traveling to
his deathbed, possibly because the author felt that it would be an embarrassment for The
Buddha. Geographically, we know that the distance between the place believed to be the
house of Cunda and the place where The Buddha died was about 15 to 20 kilometers. It
is not possible for a patient with such a grave illness to walk such a distance.
More likely, what happened was that The Buddha was carried on a stretcher by a group of
Monks to Kusinara (Kushinagara).
It remains a point of debate whether The Buddha really determined to pass away at this
city, presumably not much larger than a town. From the direction of The Buddha's
journey, given in the sutta, he was moving north from Rajagaha. It is possible that he did
not intend to die there, but in the town where he was born, which would have taken a
period of three months to reach.
From the sutta, it is clear that The Buddha was not anticipating his sudden illness, or else
he would not have accepted the invitation of his host.
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Kusinara was probably the nearest town where he could find a doctor to take care of him.
It is not difficult to see a group of Monks hurriedly carrying The Buddha on a stretcher to
the nearest town to save his life.
Before passing away, The Buddha told Ānanda that Cunda was not to be blamed and that
his death was not caused by eating Sukaramaddava. The statement is significant. The
meal was not the direct cause of his death. The Buddha knew that the symptom was a
repeat of an experience he’d had a few months earlier, the one which had almost killed
him.
Sukaramaddava, no matter the ingredients or how it was cooked, was not the direct
cause of his sudden illness.
Progression of the Disease
Mesenteric infarction is a disease commonly found among elderly people, caused by the
obstruction of the main artery that supplies the middle section of the bowel-the small
intestine-with blood. The most common cause of the obstruction is the degeneration of
the wall of the blood vessel, the superior mesenteric artery, causing severe abdominal
pain, also known as abdominal angina.
Normally, the pain is triggered by a large meal, which requires a higher flow of blood to
the digestive tract. As the obstruction persists, the bowel is deprived of its blood supply,
which subsequently leads to an infarction, or gangrene, of a section of the intestinal tract.
This in turn results in a laceration of the intestinal wall, profuse bleeding into the intestinal
tract, and then bloody diarrhea.
The disease gets worse as the liquid and content of the intestine oozes out into the
peritoneal cavity, causing peritonitis or inflammation of the abdominal walls. This is
already a lethal condition for the patient, who often dies due to the loss of blood and
other fluid. If it is not corrected by surgery, the disease often progresses to septic shock
due to bacterial toxins infiltrating the blood stream.
Retrospective Analysis
From the diagnosis given above, we can be rather certain that The Buddha suffered from
mesenteric infarction caused by an occlusion of the superior mesenteric artery. This was
the cause of the pain that almost killed him a few months earlier during his last rainy-
season retreat.
With the progress of the illness, some of the mucosal lining of his intestine sloughed off,
and this site became the origin of the bleeding.
Arteriosclerosis, the hardening of the vessel wall caused by aging, was the cause of the
arterial occlusion, a small blockage that did not result in bloody diarrhea, but is a
symptom, also known to us as abdominal angina.
He had his second attack while he was eating the Sukaramaddava. The pain was
probably not intense in the beginning, but made him feel that there was something wrong.
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Suspicious about the nature of the food, he asked his host to have it all buried, so that
others might not suffer from it.
Soon, The Buddha realized that the illness was serious, with the passage of blood and
more severe pain in his abdomen. Due to the loss of blood, he went into shock. The
degree of dehydration was so severe that he could not maintain himself any longer and he
had to take shelter at a tree along the way.
Feeling very thirsty and exhausted, he got Ānanda to collect water for him to drink, even
though he knew that the water was muddied. It was there that he collapsed until his
entourage carried him to the nearest town, Kusinara, where there would have been a
chance of finding a doctor or lodging for him to recover in.
It was probably true that The Buddha got better after drinking to replace his fluid loss,
and resting on the stretcher. The experience with the symptoms told him that his sudden
illness was the second attack of an existing disease. He told Ānanda that the meal was
not the cause of his illness, and that Cunda was not to blame.
A patient with shock, dehydration and profuse blood loss usually feels very cold. This was
the reason why he told his attendant to prepare a bed using four sheets of ifsanghati nf.
According to Buddhist monastic discipline, a ifsanghati nfis a cloak, or extra piece of
robe, very large, the size of a bed sheet, which The Buddha allowed Ordained
Practitioners to wear in winter.
This information reflects how cold the Buddha felt because of his loss of blood. Clinically,
it is not possible for a patient who is in a state of shock with severe abdominal pain, most
likely peritonitis, pale and shivering, to be ambulatory.
The Buddha was most likely put into a lodging, where he was nursed and warmed,
located in the city of Kusinara. This view is also confirmed with the description of Ānanda
who, weeping, swoons and holds onto the door of his lodge after learning that The
Buddha was about to pass away.
Normally, a patient with mesenteric infarction could live 10 to 20 hours. From the sutta we
learn that The Buddha died about 15 to 18 hours after the attack. During that time, his
attendants would have tried their best to comfort him, for example, by warming the room
where he was resting, or by dripping some water into his mouth to quench his lingering
thirst, or by giving him some herbal drinks. But it would be highly unlikely that a shivering
patient would need someone to fan him as is described in the sutta.
Off and on, he may have recovered from a state of exhaustion, allowing him to continue
his dialogues with a few people. Most of his last words could have been true, and they
were memorized by generations of Monks until they were transcribed. But finally, late into
the night, The Buddha died during a second wave of septic shock. His illness stemmed
from natural causes coupled with his age, just as it would for anyone else.
Conclusion
The hypothesis outlined above explains several scenes in the narrative of the sutta,
namely, the pressuring of Ānanda to fetch water, The Buddha’s request for a fourfold
cloak for his bed, the ordering of the meal to be buried, and so on.
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It also reveals another possibility of the actual means of transportation of The Buddha to
Kusinara and the site of his death bed. Sukaramaddava, whatever its nature, was unlikely
to have been the direct cause of his illness. The Buddha did not die by food poisoning.
Rather, it was the size of the meal, relatively too large for his already troubled digestive
tract, that triggered the second attack of mesenteric infarction that brought an end to his
life.
Author’s Thoughts
Due to their importance, The Words of The Buddha book series have the last words of
The Buddha in multiple places throughout the book series.
You can investigate these chapters, which some of them are the same. There are basically
two different chapters being repeated throughout the book series in all of these books
and chapters.
Volume 2 - Chapter 45
Volume 3 - Chapter 97
Volume 9 - Chapter 47
Volume 10 - Chapter 46
Volume 12 - Chapter 48
In all of these locations within the books series, I have inserted the last words of The
Buddha and shared what one encounters upon death. This will help you to understand
and gain the wisdom of, what transpires for a being as part of the process of dying and
death itself.
A Student who reads this article titled “How Did The Buddha Die?” and is unEnlightened
may perceive the depiction of how The Buddha died as being an extremely painful death.
That it was painful for The Buddha during his last moments of life. But, that is without the
wisdom of what an Enlightened being experiences as a result of having attained
Enlightenment and then having issues in the physical body to include death.
I suspect that the author of the article may not be aware of how an unEnlightened and
Enlightened being experience pain differently. Therefore, when describing what The
Buddha experienced, he described it in graphic terms of, his own frame of reference and
lifetime experiences with physical and mental pain - as being severely painful.
An Enlightened being does not experience severe physical pain but instead, it is
significantly diminished or muted. An Enlightened being does not experience any mental
anguish whatsoever.
When I read this article, I know that The Buddha, while experiencing a medical condition
that led to his ultimate death, had a peaceful mind during the entire time leading all the
way up to and including death. He would not have been in agonizing pain as one might
think who has not experienced physical pain while at the same time experiencing the
Enlightened mental state.
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An Enlightened being will experience physical pain but, it would be very minimal
compared to what an unEnlightened being would experience in the same circumstances.
An Enlightened being would experience some physical pain but, they will not experience
the mental anguish associated with the physical pain. An Enlightened being’s mind will
continue to reside peaceful, calm, serene, and content with joy, despite any and all
physical pain. In this way, the physical pain experienced by an Enlightened being is
insignificant and a mere fraction of that which would be experienced by an unEnlightened
being given the same exact situation.
For further understanding of physical and mental pain in the unEnlightened and
Enlightened mental state, you might choose to investigate The Teachings in Volume 8 -
Chapter 40 titled “Transcending Physical Pain by Avoiding Mental Pain”. This will help you
to understand how an unEnlightened being experiences physical pain versus, an
Enlightened being.
Detailed explanation of Transcending Physical Pain by Avoiding Mental Pain is available in
this same book series found in Chapter 40 of the book “The Foremost Householder”
(Volume 9).
You can also gain an appreciation and the wisdom of this topic through understanding
The Teachings of The Buddha when he shares “The Simile of The Saw” in the
Kakacūpamasutta Sutta (Reference: MN 21) available in Volume 3 - Chapter 84 of this
same book series.
The Buddha shares, “Monks, even if criminals were to sever you savagely limb by limb
with a two-handled saw, he who gave rise to a mind of hate towards them would not be
practicing my Teachings”.
The Buddha shares this Teaching because his own mind, experiencing Enlightenment,
would not experience mental anguish in this exact scenario or any others. It would be
impossible for an Enlightened being to experience hatred towards anyone for any reason,
even if being sawed “limb by limb”. Therefore, The Buddha was well aware that if a
Student’s mind experienced hatred in this situation or any other, the mind would be
unEnlightened. He emphasizes this in this Teaching.
This Teaching directly from The Buddha, and others, can provide you further insight to
understand how an Enlightened being would not experience any “agonizing pain” during
the process of dying or at death.
Detailed explanation of Training a Mind Filled with Loving-Kindness,
without Hostility or Ill Will is available in this same book series found in Chapter 84 of the
book “Foundations in The Teachings” (Volume 3).
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Chapter 98
Four Places Which Should Arouse
Confidence in the Dedicated
‘Venerable Sir, formerly Monks who had spent the rains in various places
used to come to see The Tathāgata, and we used to welcome them so that
such well trained Monks might see you and pay their respects. But with The
Perfectly Enlightened One’s passing, we shall no longer have a chance to do
this.’
Ānanda, there are four places the sight of which should arouse confidence in
the dedicated.
Which are they?
Here The Tathāgata was born is the first.
Here The Tathāgata attained supreme Enlightenment is the second.
Here The Tathāgata set in motion the Wheel of The Teachings (Dhamma
Wheel) is the third.
Here The Tathāgata attained Final Enlightenment (Final Nibbāna; Death of
Physical Body for an Enlightened being) without remainder is the fourth.
And, Ānanda, the dedicated male and female Ordained Practitioners, male
and female Household Practitioners will visit those places. And any who dies
while making the pilgrimage to these shrines with a devout (committed) heart
will, at the breaking-up of the body after death, be reborn in a heavenly
world.
(Reference: DN 16)
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In this Teaching from Gotama Buddha, he shares four (4) places that Practitioners can
visit, after his death, to arise confidence in The Buddha, The Teachings, and The
Community.
(1) the location of his birth.
(2) the location attributed with the attainment of his Enlightenment.
(3) the location of his first Teaching.
(4) the location of his death.
All of these locations are well known today and available for Practitioners to visit. These
are all located in modern day Nepal and northeastern India.
The Buddha explains that should anyone die in their journey to visit these places, they will
be reborn in the heavenly realm.
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Chapter 99
Three Places that Should Be Remembered
Monks, there are these three (places) that a head-anointed Khattiya King
should remember all his life.
What three?
(1) The first is the place where he was born.
(2) The second is the place where he was head-anointed a Khattiya King.
(3) And the third is the place where, having triumphed in battle, he emerged
victorious and settled at the head of the battlefield.
These are the three (places) that a head-anointed Khattiya King should
remember all his life.
(Reference: AN 3.12)


In this Teaching from Gotama Buddha, he shares Teachings about the three (3) places
that should always be remembered by a King.
The Buddha taught people at all levels of society including members of the royal family.
He shares that the King should remember the place of his birth, the place where he was
anointed as a King, and the place where he won in battle.
A consideration for Practitioners in applying this Teaching to your life practice, I suggest
that you always remember the place where you were born, the location of any significant
successes you have accomplished in life, and remember those people who have
contributed to your success.
Any success that you have accomplished in this life was not purely a success that you
achieved through your own independent efforts but instead, there are others who
contributed to your success.
In order to continue to experience success, you will need to remember those who
contributed to your success showing gratitude and appreciation for their efforts to help
you in this life. In doing so, you will have ensured that you have acknowledged the
contributions of others to the goals and objectives you accomplish helping to eliminate
conceit.
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Enlightenment and
Discontentedness
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Chapter 100
Birth is the Origin of Discontentedness
The Union of Three Things
Monks, the conception of an embryo in a womb takes place through the
union of three things.
Here, there is the union of the mother and father, but it is not the mother’s
season, and the consciousness/mind (gandhabba) to be reborn is not
present - in this case there is no conception of an embryo in a womb.
Here, there is the union of the mother and father, and it is the mother’s
season, but the consciousness/mind (gandhabba) to be reborn is not present
- in this case too there is no conception of an embryo in a womb.
But when there is the union of the mother and father, and it is the mother’s
season, and the consciousness/mind (gandhabba) to be reborn is present,
through the union of these three things the conception of an embryo in a
womb takes place.
The mother then carries the embryo in her womb for nine or ten months with
much anxiety, as a heavy burden. Then, at the end of nine or ten months, the
mother gives birth with much anxiety, as a heavy burden.
Then, when the child is born, she nourishes it with her own blood; for the
mother’s breast-milk is called blood in the Noble One’s Discipline.
When he grows up and his sense bases mature, the child plays at such
games as toy ploughs, tipcat, somersaults, toy windmills, toy measures, toy
carts, and a toy bow and arrow.
When he grows up and his sense bases mature (still further), the youth
enjoys himself provided and endowed with the five cords of sensual
pleasure, with forms recognizable by the eye... sounds recognizable by the
ear… odors recognizable by the nose... flavors recognizable by the tongue…
physical objects recognizable by the body that are wished for, desired,
agreeable and likeable, connected with sensual desire, and provocative of
craving.
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On seeing a form with the eye, he craves after it if it is pleasing; he dislikes it
if it is unpleasing. He resides with mindfulness of the body unestablished,
with a limited mind, and he does not understand as it actually is the
liberation of mind and liberation by wisdom wherein those evil unwholesome
states cease without remainder.
Engaged as he is in favoring and opposing, whatever feeling he feels
whether pleasant or painful or neither painful-nor-pleasant he delights in that
feeling, welcomes it, and remains holding to it.
As he does so, excitement arises in him.
Now excitement in feelings is clinging. With his clinging as condition,
existence (comes to be); with existence as condition, birth; with birth as
condition, aging-and-death, sorrow, grief, pain, displeasure, and despair
come to be.
Such is the origin of this whole mass of discontentedness.
On hearing a sound with the ear …
On smelling an odor with the nose …
On tasting a flavor with the tongue …
On touching a physical object with the body …
On recognizing a mental object with the mind, he craves after it if it is
pleasing; he dislikes it if it is unpleasing. He resides with mindfulness of the
body unestablished, with a limited mind, and he does not understand as it
actually is the liberation of mind and liberation by wisdom wherein those evil
unwholesome states are eliminated without remainder.
Engaged as he is in favoring and opposing, whatever feeling he feels —
whether pleasant or painful or neither painful‑nor‑pleasant — he delights in that
feeling, welcomes it, and remains holding to it. As he does so, excitement
arises in him.
Now excitement in feelings is clinging.
With his clinging as condition, existence [comes to be]; with existence as
condition, birth; with birth as condition, aging-and-death, sorrow, grief, pain,
displeasure, and despair come to be.
Such is the origin of this whole mass of discontentedness.
(Reference: MN 38.26)
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In this Teaching from Gotama Buddha, he shares how a being is born into the world
through a mother and father, The Six Sense Bases mature, craving is established through
The Six Sense Bases, the mind is unaware of these Teachings having ignorance
(unknowing of true reality), and experiences discontentedness.
The Buddha shares how a being comes into the world and experiences
discontentedness.
There are three components that are needed to create a living being. An egg, sperm, and
a consciousness (i.e. a mind). If these things are present, there is a living being.
Plants do not have a mind. While we may consider them as being “alive”, in some
respects, they are not living beings. Bacteria are not a living being because they do not
originate from an egg, sperm, nor have a consciousness.
A being’s sense bases mature in the womb and outside of the womb. As a being
experiences the arising of pleasant feelings, the mind craves and clings, wanting them to
be permanent. The mind excites in pleasant feelings, welcoming them into the mind.
Due to the mind’s craving and clinging to pleasant feelings and those are temporary, the
mind then experiences painful feelings and feelings that are neither painful-nor-pleasant.
It is craving/desire through The Six Sense Bases that the mind attempts to satisfy its
unquenchable thirst for pleasant feelings but it never can be fully and completely satisfied
so it continues on with its wandering and roaming throughout The Cycle of Rebirth
fettered/tainted/polluted with “sensual desire”.
It is not until a Practitioner chooses to actively learn, reflect, and practice these Teachings
that the mind can experience permanent peacefulness and satisfaction through the
elimination of craving/desire/attachment to eliminate the entire massive amount of
discontentedness experienced by the unEnlightened mind.
Through directly training the mind, a Practitioner can eliminate conditioned feelings, such
as excitement, based on impermanent conditions. Then, it can be liberated from its
strong feelings finding lasting satisfaction and inner fulfillment.
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Chapter 101
Discontentedness is Dependently Arisen
Good, good, Ānanda! Anyone answering rightly would answer just as
Sāriputta has done.
I have said, Ānanda, that discontentedness is dependently arisen.
Dependent on what?
Dependent on contact. If one were to speak thus one would be stating what
has been said by me and would not misrepresent me with what is contrary to
the truth; one would explain in accordance with The Teachings, and no
reasonable consequence of one’s assertion would give ground for criticism.
Therein, Ānanda, in the case of those Ascetics and Brāhmins, advocates of
Kamma, who maintain that discontentedness is created by oneself, that is
conditioned by contact.
Also, in the case of those Ascetics and Brāhmins, advocates of Kamma, who
maintain that discontentedness is created by another, that too is conditioned
by contact.
Also, in the case of those Ascetics and Brāhmins, advocates of Kamma, who
maintain that discontentedness is created both by oneself and by another,
that too is conditioned by contact.
Also, in the case of those Ascetics and Brāhmins, advocates of Kamma, who
maintain that discontentedness has arisen randomly, being created neither
by oneself nor by another, that too is conditioned by contact.
(Reference: SN 12:25)
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In this Teaching from Gotama Buddha, he shares that discontentedness is conditioned, or
comes to be, due to contact.
When there is contact through The Six Sense Bases, it is possible for one to experience
discontentedness. All discontentedness will be experienced through The Six Sense Bases
or the doorways to discontentedness.
Contact requires an internal sense base (eye, ear, nose, tongue, body, mind) to
experience an external sense base (form, sound, odor, flavor, physical object, mental
object), and to have awareness. These are the three (3) things required to have contact.
To create either wholesome or unwholesome Kamma, there needs to be contact.
Once contact is established, the unEnlightened mind will either experience pleasant
feelings, painful feelings, or feelings that are neither painful-nor-pleasant.
- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)
- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,
stress, anxiety, etc.)
- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,
uncomfortable, unsatisfied, etc.)
Once contact is established, the Enlightened mind will not experience pleasant feelings,
painful feelings, or feelings that are neither painful-nor-pleasant. The Enlightened mind will
not base its inner feelings on impermanent conditions created through contact with The
Six Sense Bases.
The Enlightened mind will be peaceful, calm, serene, and content with joy - permanently.
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Chapter 102
With the Destruction of Craving Comes the
Destruction of Unwholesome Kamma
Monks, develop the path and the way that leads to the destruction of
craving.
And what is the path and the way that leads to the destruction of craving?
It is The Seven Factors of Enlightenment.
What seven?
The Enlightenment factor of mindfulness, the Enlightenment factor of
investigation, the Enlightenment factor of energy, the Enlightenment factor of
joy, the Enlightenment factor of tranquility, the Enlightenment factor of
concentration, and the Enlightenment factor of equanimity.
When this was said, the Venerable Udāyi asked The Perfectly Enlightened
One: ‘Venerable Sir, how are The Seven Factors of Enlightenment developed
and cultivated so that they lead to the destruction of craving?’
Here, Udāyi, a Monk develops the Enlightenment factor of mindfulness,
which is based upon seclusion, freedom from strong feelings and
elimination, maturing in release; which is immense, superb, measureless,
without ill will. When he develops the Enlightenment factor of mindfulness,
which is based upon seclusion, freedom from strong feelings and
elimination, maturing in release; which is immense, superb, measureless,
without ill will, craving is abandoned. With the abandoning of craving,
unwholesome Kamma is abandoned. With the abandoning of unwholesome
Kamma, discontentedness is abandoned…
(All of The Seven Factors of Enlightenment are explained in the same way to
include the Enlightenment factor of investigation, energy, joy, tranquility, and
concentration with the final factor being described in the same way as in the
below.)
He develops the Enlightenment factor of equanimity, which is based upon
seclusion, freedom from strong feelings and elimination, maturing in release;
which is immense, superb, measureless, without ill will. When he develops
the Enlightenment factor of equanimity, which is based upon seclusion,
freedom from strong feelings and elimination, maturing in release; which is
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immense, superb, measureless, without ill will, craving is abandoned. With
the abandoning of craving, unwholesome Kamma is abandoned. With the
abandoning of unwholesome Kamma, discontentedness is abandoned.
Thus, Udāyi,
With the destruction of craving comes the destruction of unwholesome
Kamma;
With the destruction of unwholesome Kamma comes the destruction of
discontentedness.
(Reference: SN 46:26)
In this Teaching from Gotama Buddha, he shares how through practicing The Seven
Factors of Enlightenment a Practitioner is able to eliminate craving. Craving, anger (ill will),
and ignorance (unknowing of true reality) is the origin of all unwholesome Kamma.
Through the elimination of craving, anger (ill will), and ignorance (unknowing of true
reality), all unwholesome Kamma production is eliminated.
Through the elimination of craving and all unwholesome Kamma production,
discontentedness is eliminated.
The mind experiences Enlightenment where it is peaceful, calm, serene, and content with
joy - permanently.
He further discusses how a Practitioner who develops The Seven Factors of
Enlightenment leads to freedom from strong feelings and elimination, “maturing in
release”.
“Maturing in release” is the experience one may have that as they deeply develop the
mind, they may experience the bodily sensation of specific cravings/desires/attachments
and/or specific taints/fetters being “released” from the mind.
The more one develops The Eight Fold Path starting with Right View (The Four Noble
Truths) the mind can develop the ability to readily, and in some cases, instantly eliminate
specific craving/desire/attachments and/or specific taints/fetters from the mind. There is
much learning, reflecting, and practicing of these Teachings that is required as a
prerequisite to developing this aspect of the mind.
Gotama Buddha is explaining the bodily sensation experienced upon the elimination of
these pollutions of the mind as “maturing in release”.
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Chapter 103
The Destruction of Excitement
Seeing rightly, he experiences the fading away of strong feelings.
With the destruction of excitement comes destruction of craving;
With the destruction of craving comes destruction of excitement.
With the destruction of excitement and craving, the mind is said to be well
liberated.
(Reference: SN 22.51)


In this Teaching from Gotama Buddha, he shares how a Practitioner “seeing rightly” is
aware of “strong feelings”. Observing the arising of pleasant feelings (happiness,
excitement, elation, thrill, exhilaration, euphoria, etc.), a Practitioner will need to cut off
and let go of the pleasant feelings. In doing so, one will eliminate craving.
With the elimination of pleasant feelings and the associated craving that caused the
pleasant feelings, “the mind is said to be well liberated”.
A liberated mind is free of strong feelings, it is Enlightened.
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Chapter 104
The Destruction of Craving is Nibbāna
(Enlightenment)
‘Venerable Sir, it is said, ‘a being, a being. In what way, Venerable Sir, is one
called a being?’
One is stuck, Rādha, tightly stuck, in desire, longing, excitement, and craving
for form; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for
feelings; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for
perceptions; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for
volitional formations (choices/decisions); therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, craving for
consciousness: therefore one is called ‘a being’.
Suppose, Rādha, Some little boys or girls are playing with sand castles. So
long as they are not free of desire, longing, excitement, thirst, passion, and
craving for those sand castles, they cherish them, play with them, treasure
them, and treat them possessively.
But when those little boys or girls lose their desire, longing, excitement,
thirst, passion, and craving for those sand castles, then they scatter them
with their hands and feet, demolish them, shatter them, and put them out of
play.
So too, Rādha, scatter form, demolish it, shatter it, put it out of play; practice
for the destruction of craving. Scatter feeling ... Scatter perception … Scatter
volitional formations (choices/decisions) ... Scatter consciousness, demolish
it, shatter it, put it out of play; practice for the destruction of craving.
For the destruction of craving, Rādha, is Nibbāna (Enlightenment).
(Reference: SN 23.2)
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In this Teaching from Gotama Buddha, he shares how craving for The Five Aggregates of
form, feelings, perceptions, volitional formations (choices/decisions), or consciousness
(the mind) makes one “stuck” and “therefore one is called a being”.
It is The Five Aggregates that identifies a living being. Holding on to The Five Aggregates
with craving/desire/attachment will cause the mind to continue to experience
discontentedness and continuous rebirth in The Cycle of Rebirth.
The Buddha provides a story of children playing with sand castles and as long as the
mind is “not free of desire, longing, excitement, thirst, passion, and craving for those sand
castles, they cherish them, play with them, treasure them, and treat them possessively”
they will experience discontentedness.
“But when those little boys or girls lose their desire, longing, excitement, thirst, passion,
and craving for those sand castles, then they scatter them with their hands and feet,
demolish them, shatter them, and put them out of play” because the child will no longer
hold on to the sand castles and not experience discontentedness.
He encourages Practitioners to “scatter” The Five Aggregates of form, feelings,
perceptions, volitional formations (choices/decisions), and consciousness (the mind) so
that the mind is no longer holding on to them with craving/desire/attachment.
Training the mind to eliminate craving is the way to “practice for the destruction of
craving”. “For the destruction of craving, Rādha, is Nibbāna (Enlightenment)”.
Once craving/desire/attachment is eliminated from the mind, a Practitioner will no longer
experience discontentedness.
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Chapter 105
Excitement is Discontentedness
As a consequence of this, excitement arises. Excitement in consciousness is
clinging.
With one’s clinging as condition, existence [comes to be];
With existence as condition, birth;
With birth as condition, aging-and-death, sorrow, grief, pain, displeasure,
and despair come to be.
Such is the origin of this whole mass of discontentedness.
(Reference: SN 22.5)


In this Teaching from Gotama Buddha, he shares how the mind (i.e. consciousness)
clinging to excitement creates the conditions for continued existence, birth, aging-and-
death, along with all discontentedness such as “sorrow, grief, pain, displeasure, and
despair”.
It is due to birth that a being experiences discontentedness. If a being does not
experience birth, they will no longer experience discontentedness.
Holding on to existence means the mind is still clinging and will continue to experience
The Cycle of Rebirth and continue to experience discontentedness until the mind is
trained to “let go”.
It is only when a Practitioner learns, reflects, and practices these Teachings that the mind
will acquire wisdom to remedy ignorance (unknowing of true reality) which eliminates the
condition that is creating rebirth. Through deeply understanding Dependent Origination, a
Practitioner will come to understand how wisdom is the solution to the unEnlightened
mind eliminating discontentedness and will allow one to escape The Cycle of Rebirth.
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Chapter 106
A Stream-Enterer is Worth More Than Being a
Wheel-Turning Monarch
Monks, although a Wheel-Turning Monarch, having exercised supreme
sovereign rulership over the four continents, with the breakup of the body,
after death, is reborn in a good destination, in a heavenly world, in the
company of the heavenly beings of the heavenly realm, and there in the
Nandana Grove, accompanied by an entourage of heavenly nymphs, he
enjoys himself supplied and endowed with the five cords of heavenly sensual
pleasure, still, as he does not possess four things, he is not freed from hell,
the animal realm, and the realm of afflicted spirits, not freed from the plane of
misery, the bad destinations, the nether world.
Although, Monks, a Noble Disciple maintains himself by lumps of almsfood
and wears rag-robes, still, as he possesses four things, he is freed from hell,
the animal realm, and the realm of afflicted spirits, freed from the plane of
misery, the bad destinations, the nether world.
What are the four?
(1) Here, Monks, the Noble Disciple possesses confirmed confidence in The
Buddha thus: The Tathāgata is an Arahant, Perfectly Enlightened,
accomplished in true wisdom and conduct, fortunate, knower of the
worlds, unsurpassed leader of persons to be tamed, Teacher of heavenly
beings and humans, The Enlightened One, The Fortunate One.
(2) He possesses confirmed confidence in The Teachings thus: The
Teachings are well expounded by The Perfectly Enlightened One, directly
visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise.
(3) He possesses confirmed confidence in The Community thus: The
Community of The Perfectly Enlightened One’s disciples is practicing the
wholesome way, practicing the straight way, practicing the true way,
practicing the proper way; that is, the four pairs of persons, the eight
types of individuals - this Community of The Perfectly Enlightened One’s
disciples is worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of respectful salutation, the unsurpassed field of merit for the
world.
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(4) He possesses the virtues (moral conduct) dear to the Noble Ones -
unbroken, untorn, unblemished, unblotched, liberating, praised by the
wise, not misunderstood, and leading to concentration.
He possesses these four things. And, Monks, between the obtaining of
sovereignty over the four continents and the obtaining of the four things, the
obtaining of sovereignty over the four continents is not worth a sixteenth part
of the obtaining of the four things.
(Reference: SN 55.1)


In this Teaching from Gotama Buddha, he shares how a Practitioner attaining the first
Stage of Enlightenment as a Stream-Enterer is more beneficial than a Wheel-Turning
Monarch.
A Stream-Enterer would have needed to learn, reflect, and practice these Teachings to
develop wisdom and improve the condition of the mind to eliminate the first three (3)
fetters of The Ten Fetters. They would be able to observe that the condition of their mind
has significantly improved from progressing on The Path to Enlightenment.
A Wheel-Turning Monarch is an individual who is a leader of a large population of people
who chooses to guide them based on The Teachings of The Buddha.
During the lifetime of The Buddha, these were actual Kings.
Today, we could think of a President, Prime Minister, Kings, Queens, politicians, and
others who lead a large population of people through wise decision making based on The
Natural Laws of Existence shared in The Teachings of The Buddha.
A Wheel-Turning Monarch is a leader of a population of people who decides to implement
rules for the population based on these Teachings. With their influence to be able to set
rules and guidelines for the population, it is seen as beneficial to guide a population of
people through these good wholesome Teachings.
These individuals have deep wisdom of The Teachings and choose to practice them for
their own life while also making decisions about their leadership of a large population of
people based on The Natural Laws of Existence, specifically, The Natural Law of Kamma.
They are a role model of these Teachings, in that they are setting an example for others to
observe that benefits the population of people through more closely understanding how
to practice The Teachings in daily life through the example displayed by the “Wheel-
Turning Monarch” or today, a leader of a large population of people.
The Natural Laws of Existence are a much higher law than any laws that could be created
by human beings. Therefore, for a King or leader to function through these Natural Laws
of Existence, this would lead to wholesome outcomes for large groups of people. A
Wheel-Turning Monarch has significant influence to help large populations of people
through structuring their Kingdom and how it operates based on these natural laws as
360


this would help individuals in the population more readily progress towards
Enlightenment.
But, The Buddha shares that a Practitioner attaining the first Stage of Enlightenment is
more beneficial than one who is guiding an entire population of people based on rules for
society that are based on these Teachings.
Here, The Buddha is sharing how your attainment of increased levels of training and
results from the training is the ultimate goal and what is more beneficial.
A Stream-Enterer will be able to benefit a Community of Practitioners in that their wisdom
is able to be shared with others who will then be able to experience the same results of
significantly reduced discontentedness and the other benefits mentioned in Volume 5 -
Chapter 21. While it would be most wise to seek guidance from a Teacher who has
attained Enlightenment, having a Stream-Enterer or any other Practitioner who has
attained any of The Four Stages of Enlightenment would be highly beneficial to a
population of people as they could gain insight and understanding of The Teachings from
those Practitioners.
In this Teaching, The Buddha explains that a Stream-Enterer is more beneficial, or more
helpful, than a “Wheel-Turning Monarch”.
Detailed explanation of the first Stage of Enlightenment is available in this same book
series found in the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
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Chapter 107
A Confident Practitioner
Monks, the eye is impermanent, changing, becoming otherwise. The ear is
impermanent, changing, becoming otherwise. The nose is impermanent,
changing, becoming otherwise. The tongue is impermanent, changing,
becoming otherwise. The body is impermanent, changing, becoming
otherwise. The mind is impermanent, changing, becoming otherwise.
One who places confidence in these Teachings and persistent in them thus
is called a “Confident Practitioner”, one who has entered the fixed course of
rightness, entered the plane of wholesome persons, transcended the plane
of the worldlings.
He is incapable of doing any deed by reason of which he might be reborn in
hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of
passing away without having realized the fruit of Stream-Entry.
(Reference: SN 25.1)


In this Teaching from Gotama Buddha, and the next, he is describing two types of
Practitioners who are making their way to the first Stage of Enlightenment. One, based in
confidence and the other based in detailed examination of The Teachings - “A Confident
Practitioner” and “A Teachings Practitioner”.
Both of these individuals are headed towards the first Stage of Enlightenment, but have
not yet attained it.
In order to get to the first Stage of Enlightenment, there will need to be confidence in The
Buddha, The Teachings, The Community, their Teacher, and their own ability to attain
Enlightenment, among other important qualities (i.e. A Confident Practitioner) And, a
Practitioner will need to devote time and energy towards developing wisdom of The Path
to Enlightenment through detailed investigation and examination of The Teachings (i.e. A
Teachings Practitioner).
What The Buddha is sharing, is that, if one has confidence, meaning they have eliminated
the fetter/taint/pollution of mind described as “doubt” about The Teachings, or they are
closely examining The Teachings, both of these individuals will make their way to the first
Stage of Enlightenment in this life.
If a Practitioner is in the first Stage of Enlightenment, they are in the first Stage of
Enlightenment. There are not two different types of Stream-Enterers but instead, The
Buddha is describing that if a Practitioner has confidence (i.e. A Confident Practitioner) or
keen interest to study The Teachings (i.e. A Teachings Practitioner), they will make their
way, at least, to the first Stage of Enlightenment in this life.
362


In order to attain the first Stage of Enlightenment, a Practitioner will need to have
confidence in The Buddha, The Teachings, The Community, their Teacher, and their own
ability to attain Enlightenment, among other important qualities. A Practitioner will also
need to know The Teachings closely and practice them closely to experience the results of
the first Stage of Enlightenment.
What The Buddha is sharing is that, if someone is starting out with confidence or starting
out with detailed investigation of The Teachings, they will make their way to the first Stage
of Enlightenment, at a minimum, in this very life.
A Practitioner who has attained the first Stage of Enlightenment as a Stream-Enterer is
incapable of being reborn into the lower realms and will experience the benefits of their
attainment of becoming a Stream-Enterer. There are multiple benefits of having attained
this Stage of Enlightenment.
Once the mind is trained to attain the first Stage of Enlightenment, the Practitioner is
incapable of regressing backwards or doing anything that will create Kamma, such that,
they will be reborn into the lower realms. A Stream-Enterer will be reborn no more than
seven (7) times to eventually attain Enlightenment. They will have significantly reduced the
discontentedness they experience, and will have a significant portion of all The Teachings
they will need to make their way to Enlightenment. A Practitioner who is in the first Stage
of Enlightenment has intentionally made their way to this attainment, with the guidance of
a Teacher, and will continue to need to seek guidance to make further progress. However,
they will have a wide variety of all The Teachings of The Buddha they will need to continue
their journey to Enlightenment.
For a Practitioner “who places confidence in these Teachings and persistent in them thus
is called a Confident Practitioner” and will make their way to the first Stage of
Enlightenment as a Stream-Enterer, in this very life.
Detailed explanation of The Stages of Enlightenment is available in this same book series
found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
The Buddha uses the stream as an analogy to describe one headed towards
Enlightenment. Just like the flow of the stream moves a log towards the ocean, a
Practitioner who enters the stream, heads towards the ocean. The ocean is
Enlightenment. A Stream-Enterer is one who is moving towards Enlightenment with a
fixed destination of Enlightenment.
The Buddha explains two types of Practitioners who will enter the stream: A Confident
Practitioner and a Teachings Practitioner.
A Confident Practitioner is “one who places confidence in these Teachings and persistent
in them” continues to be determined, dedicated, and diligent towards the attainment of
Enlightenment.
A Confident Practitioner is “one who has entered the fixed course of rightness, entered
the plane of wholesome persons, transcended the plane of the worldlings”. They would
be dedicated to wholesome conduct as described through The Eight Fold Path which is
“the fixed course of rightness” and “entered the plane of wholesome persons” through
363


deeply practicing The Eight Fold Path. In accomplishing this goal, a Confident Practitioner
would be one who has moved past or beyond “the plane of worldlings” or in other words,
no longer seeking gratification from the impermanent conditions of worldly affairs or
worldly possessions.
A Confident Practitioner “is incapable of doing any deed by reason of which he might be
reborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of
passing away without having realized the fruit of Stream-Entry”.
A Teachings Practitioner is “one for whom these Teachings are understood thus after
being pondered to a sufficient degree with wisdom”. They have deeply understood and
reflected upon these Teachings to acquire wisdom. They are “one who has entered the
fixed course of rightness, entered the plane of wholesome persons, transcended the
plane of the worldlings” as described in the prior paragraphs of this Chapter.
A Teachings Practitioner is also “incapable of doing any deed by reason of which he might
be reborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of
passing away without having realized the fruit of Stream-Entry”.
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Chapter 108
A Teachings Practitioner
One for whom these Teachings are understood thus after being pondered to
a sufficient degree with wisdom is called a “Teachings Practitioner”, one who
has entered the fixed course of rightness, entered the plane of wholesome
persons, transcended the plane of the worldlings.
He is incapable of doing any deed by reason of which he might be reborn in
hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of
passing away without having realized the fruit of Stream-Entry.
(Reference: SN 25.1)


In this Teaching from Gotama Buddha, and the previous, he is describing two types of
Practitioners who are making their way to the first Stage of Enlightenment. One, based in
confidence and the other based in detailed examination of The Teachings - “A Confident
Practitioner” and “A Teachings Practitioner”.
Both of these individuals are headed towards the first Stage of Enlightenment, but have
not yet attained it.
In order to get to the first Stage of Enlightenment, there will need to be confidence in The
Buddha, The Teachings, The Community, their Teacher, and their own ability to attain
Enlightenment, among other important qualities (i.e. A Confident Practitioner) And, a
Practitioner will need to devote time and energy towards developing wisdom of The Path
to Enlightenment through detailed investigation and examination of The Teachings (i.e. A
Teachings Practitioner).
What The Buddha is sharing, is that, if one has confidence, meaning they have eliminated
the fetter/taint/pollution of mind described as “doubt” about The Teachings, or they are
closely examining The Teachings, both of these individuals will make their way to the first
Stage of Enlightenment in this life.
If a Practitioner is in the first Stage of Enlightenment, they are in the first Stage of
Enlightenment. There are not two different types of Stream-Enterers but instead, The
Buddha is describing that if a Practitioner has confidence (i.e. A Confident Practitioner) or
keen interest to study The Teachings (i.e. A Teachings Practitioner), they will make their
way, at least, to the first Stage of Enlightenment in this life.
In order to attain the first Stage of Enlightenment, a Practitioner will need to have
confidence in The Buddha, The Teachings, The Community, their Teacher, and their own
ability to attain Enlightenment, among other important qualities. A Practitioner will also
need to know The Teachings closely and practice them closely to experience the results of
the first Stage of Enlightenment.
365


What The Buddha is sharing is that, if someone is starting out with confidence or starting
out with detailed investigation of The Teachings, they will make their way to the first Stage
of Enlightenment, at a minimum, in this very life.
A Practitioner who has attained the first Stage of Enlightenment as a Stream-Enterer is
incapable of being reborn into the lower realms and will experience the benefits of their
attainment of becoming a Stream-Enterer. There are multiple benefits of having attained
this Stage of Enlightenment.
Once the mind is trained to attain the first Stage of Enlightenment, the Practitioner is
incapable of regressing backwards or doing anything that will create Kamma, such that,
they will be reborn into the lower realms. A Stream-Enterer will be reborn no more than
seven (7) times to eventually attain Enlightenment. They will have significantly reduced the
discontentedness they experience, and will have a significant portion of all The Teachings
they will need to make their way to Enlightenment. A Practitioner who is in the first Stage
of Enlightenment has intentionally made their way to this attainment, with the guidance of
a Teacher, and will continue to need to seek guidance to make further progress. However,
they will have a wide variety of all The Teachings of The Buddha they will need to continue
their journey to Enlightenment.
For a Practitioner “who places confidence in these Teachings and persistent in them thus
is called a Confident Practitioner” and will make their way to the first Stage of
Enlightenment as a Stream-Enterer, in this very life.
Detailed explanation of The Stages of Enlightenment is available in this same book series
found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
The Buddha uses the stream as an analogy to describe one headed towards
Enlightenment. Just like the flow of the stream moves a log towards the ocean, a
Practitioner who enters the stream, heads towards the ocean. The ocean is
Enlightenment. A Stream-Enterer is one who is moving towards Enlightenment with a
fixed destination of Enlightenment.
The Buddha explains two types of Practitioners who will enter the stream: A Confident
Practitioner and a Teachings Practitioner.
A Confident Practitioner is “one who places confidence in these Teachings and persistent
in them” continues to be determined, dedicated, and diligent towards the attainment of
Enlightenment.
A Confident Practitioner is “one who has entered the fixed course of rightness, entered
the plane of wholesome persons, transcended the plane of the worldlings”. They would
be dedicated to wholesome conduct as described through The Eight Fold Path which is
“the fixed course of rightness” and “entered the plane of wholesome persons” through
deeply practicing The Eight Fold Path. In accomplishing this goal, a Confident Practitioner
would be one who has moved past or beyond “the plane of worldlings” or in other words,
no longer seeking gratification from the impermanent conditions of worldly affairs or
worldly possessions.
366


A Confident Practitioner “is incapable of doing any deed by reason of which he might be
reborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of
passing away without having realized the fruit of Stream-Entry”.
A Teachings Practitioner is “one for whom these Teachings are understood thus after
being pondered to a sufficient degree with wisdom”. They have deeply understood and
reflected upon these Teachings to acquire wisdom. They are “one who has entered the
fixed course of rightness, entered the plane of wholesome persons, transcended the
plane of the worldlings” as described in the prior paragraphs of this Chapter.
A Teachings Practitioner is also “incapable of doing any deed by reason of which he might
be reborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of
passing away without having realized the fruit of Stream-Entry”.
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Chapter 109
Six Cases of Incapability by
One Accomplished in View
Monks, there are these six cases of incapability.
What six?
One accomplished in view is:
(1) incapable of depriving his mother of life;
(2) incapable of depriving his father of life;
(3) incapable of depriving an Arahant of life;
(4) incapable of shedding The Tathāgata’s blood with a mind of hatred;
(5) incapable of creating a division in The Community;
(6) incapable of acknowledging another Teacher.
These are the six cases of incapability.
(Reference: AN 6.94)


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In this Teaching from Gotama Buddha, he shares “The Six Cases of Incapability” for one
who is accomplished and well established in “Right View”.
(1) Incapable of depriving his mother of life: A Practitioner who is “accomplished in view”
would not be able to kill their own mother.
(2) Incapable of depriving his father of life: A Practitioner who is “accomplished in view”
would not be able to kill their own father.
(3) Incapable of depriving an Arahant of life: A Practitioner who is “accomplished in view”
would not be able to kill an Enlightened being, an Arahant.
(4) Incapable of shedding The Tathāgata’s blood with a mind of hatred: A Practitioner who
is “accomplished in view” would not be able to harm a Buddha, a Tathāgata.
(5) Incapable of creating a division in The Community: A Practitioner who is
“accomplished in view” would not be able to create separation, arguments, or breaking
up of The Community of Practitioners learning and practicing these Teachings.
(6) Incapable of acknowledging another Teacher: A Practitioner who is “accomplished in
view” would not be able to learn with a Teacher other than The Buddha or a Teacher of his
Teachings.
For a person who has deeply learned, reflected, and practiced these Teachings
establishing “Right View”, they would be incapable of any of these six deeds. They would
deeply understand the harm these deeds would cause and in doing so, they would cause
harm to themselves. They would deeply understand that these Teachings are leading to
the diminishing of their own discontentedness and is The Path to Enlightenment,
therefore, they would be unable to acknowledge another Teacher as their Teacher
because they would know that these Teachings are the truth leading to wisdom. They
would observe that their mind is becoming liberated through these Teachings and unable
to recognize another Teacher.
(1-5) of this list are referred to as The Five Heinous Crimes or The Five Heinous
Unwholesome Acts.
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Chapter 110
Final Knowledge is Achieved by Gradual Training
Monks, I do not say that final knowledge (wisdom) is achieved all at once. On
the contrary, final knowledge is achieved by gradual training, by gradual
practice, by gradual progress.
And how does there come to be gradual training, gradual practice, gradual
progress?
Here;
One who has confidence in a Teacher visits him;
When he visits him, he pays respect to him;
When he pays respect to him, he gives ear;
One who gives ear, hears The Teachings;
Having heard The Teachings, he memorizes them;
He examines the meaning of The Teachings he has memorized;
When he examines their meaning, he gains a reflective understanding of
those Teachings;
When he has gained a reflective understanding of those Teachings,
enthusiasm springs up in him;
When enthusiasm has sprung up, he applies his will;
Having applied his will, he investigates;
Having investigated, he strives;
Purposely striving, he realizes with the ultimate truth and sees it by
penetrating it with wisdom.
(Reference: MN 70.22)


In this Teaching from Gotama Buddha, he shares how Enlightenment is not achieved
suddenly or “all at once”. Instead, the attainment of Enlightenment is experienced
gradually through gradual training and gradual practice resulting in gradual progress.
The Buddha provides guidance of how to attain the wisdom that leads to liberation of the
mind. He is providing guidance in “how to learn” and make progress on The Path to
Enlightenment by having a Teacher and gradually learning through investigation of The
Teachings.
When there is confidence in a Teacher, a Practitioner visits them, pays respect, listens to
their Teachings (i.e. gives ear), memorizes The Teachings, examines the meaning of The
Teachings, reflects on The Teachings arousing enthusiasm, and applies their will or effort
to practice The Teachings. Having investigated The Teachings, a Practitioner will need to
strive to independently observe the truth to acquire wisdom.
This is the way one would liberate the mind through seeking guidance with a Teacher.
In order to progress on The Path to Enlightenment, a Practitioner will need a Teacher to
receive guidance. One would not be able to only read a book and attain the results of an
Enlightened mind.
Nothing in Gotama Buddha’s Teachings is based in belief. All his Teachings can be
learned and practiced to independently observe the truth as the mind "gradually"
acquires wisdom through independent verification of his Teachings through practice of his
Teachings. It is a real struggle to exist in a world that the unEnlightened mind does not
understand.
This new found wisdom "gradually" improves the way the mind functions in the world
through eliminating discontentedness of mind. The mind can completely eliminate all
discontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,
fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The
Path to Enlightenment.
Through actively learning and practicing Gotama Buddha’s Teachings with guidance, the
mind becomes Enlightened in that you can observe the improvement in the condition of
the mind as you eliminate all discontent feelings where the mind can reside peaceful,
calm, serene, and content with joy - permanently. You are not believing The Teachings
wishing for a positive outcome at some point in the future or after death. Instead, you are
observing the improvements to the condition of the mind right now - in the present
moment.
Only a Buddha would be able to attain Enlightenment on their own without Teachers.
These are some of the criteria that make a Buddha a Buddha is that they discover The
Teachings on their own attaining Enlightenment without help from a Teacher, shares their
independently discovered Teachings to guide countless others to Enlightenment during
the remaining time of their life, and they leave their Teachings in a condition that they
guide countless others to Enlightenment after their death.
The last Buddha currently known to the world existed over 2,500 years ago.
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That means you and everyone else will need Teachers on this Path to Enlightenment. A
Buddha has already done the hard work of figuring out how to attain Enlightenment. You
just need to learn and practice his Teachings to improve the condition of the mind and
your life.
What is Final Knowledge and What Does It Mean?
When a Practitioner has fully understood The Path to Enlightenment as taught by The
Buddha, and has fully implemented The Teachings of The Buddha in their life to
experience liberation of mind (i.e. Enlightenment), that individual has experienced “final
knowledge”.
Final knowledge is a final confirmation that an individual has fully understood and is fully
practicing the entire Path to Enlightenment and that their mind is Enlightened.
This is discerned by the condition of the mind of the individual.
Through observing, for yourself, that you have not experienced any discontent feelings for
1-3 years, not even the slightest ickiness of mind, you will know that the mind is
experiencing “final knowledge”, the mind is Enlightened, and that will serve as a "final
confirmation" that you have fully understood The Path to Enlightenment and The Natural
Laws of Existence.
An individual who has attained “final knowledge” will be practicing The Ten Fold Path to
perfection and is why, they no longer experience any discontent feelings and will know for
themselves, that they have attained “final knowledge”.
This is also why, an individual who has attained “final knowledge” will know what they
understand as The Path to Enlightenment is 100% accurate.
Their mind has fully awakened (i.e. cultivated wisdom) to all of The Natural Laws of
Existence as taught by The Buddha.
Therefore, when asked questions about The Natural Laws of Existence (i.e. about life)
they will be able to answer questions with 100% confidence knowing that what they
share is 100% accurate.
For an individual unfamiliar with The Path to Enlightenment and “what is final knowledge”,
they could assume and form the perception that an individual stating what they share is
100% accurate and the truth has arrogance or ego.
This is untrue, and the judgement and forming of the perception in the mind of that
individual is something for them to investigate and eradicate so that they can experience
Enlightenment.
An individual who has attained “final knowledge” will have deep wisdom about The Path
to Enlightenment and their mind will be completely at peace with calmness, serenity,
contentedness, and joy. This is a permanent mental state that they will be experiencing,
and they will know they are experiencing for a significant period of time. So, they will have
full confidence in the accuracy of The Teachings they share.
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Additionally, an individual who has attained “final knowledge” will not have a desire to
convince others that they are “right” and the other person is “wrong” about any specific
aspect of The Natural Laws of Existence. Instead, they will choose to share the
understanding of The Natural Laws of Existence with those who ask questions and seek
guidance.
An individual who has attain “final knowledge” has attained Enlightenment, they only walk
with wisdom and a smile but also, have deep loving-kindness and compassion for all
beings who continue to experience the suffering of continued discontentedness.
A Teacher who has attained “final knowledge” is pointing the way to that “final
knowledge” and will know with 100% accuracy, that what they share is “the truth”.
Why Would a Student Have Doubt About The Teachings and a Teacher?
Doubt is a significant hindrance on The Path to Enlightenment. If a Practitioner doubts
The Buddha, The Teachings, The Community, your Teacher, or your own ability to attain
Enlightenment, you will not experience Enlightenment.
An individual with doubt would not have even attained the first Stage of Enlightenment, let
alone, Enlightenment itself.
Therefore, you would like to understand what doubt is and eliminate it from the mind.
It is normal for a Student who is on The Path to Enlightenment to have doubt. After all,
they know very little about The Path to Enlightenment and Enlightenment itself.
The way doubt is eliminated from the mind is through close study, investigation, and
examination of The Teachings of The Buddha. A Student can harness their doubt, turning
it into an inquisitive mind.
If a Student deeply investigates The Teachings of The Buddha, and then practices
them, they will be able to clearly see that there is improvement to the condition of
the mind and one’s life.
So, doubt is not eliminated through blind faith nor belief. There is no such thing as faith or
belief in The Teachings of The Buddha.
Instead, it is through learning, reflecting (i.e. independently verifying), and practicing to
cultivate wisdom that a Student would then see the improvement to the condition of their
mind and life.
But, for a Student who has not done this work, and therefore, has not seen this progress,
there will continue to be doubt in the mind and the Student will be hindered from forward
progress on The Path to Enlightenment.
Additionally, a Student’s sensual desire can oftentimes be a very significant fetter/taint/
pollution of mind that leads to complacency.
Sensual desire, complacency, and doubt are all interlinked.
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Due to a Student having such strong cravings/desires/attachments, the mind is not truly
interested to “let go”. Even for a Student who has been on The Path to Enlightenment for
multiple years, their mind continues to “hold on” with significant amounts of sensual
desire.
The Path to Enlightenment is challenging.
As the mind is letting go of its sensual desire, there are oftentimes significant amounts of
painful feelings in the mind. Sadness, anger, frustration, irritation, annoyance, guilt,
shame, fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.
can all arise in the mind due to the mind not “letting go” and continuing to have sensual
desire (i.e. craving/desire/attachment).
So, while an individual may consider themselves to be on The Path to Enlightenment, and
working to eliminate their cravings/desires/attachments, the painful feelings can
oftentimes seem overbearing. Therefore, the mind becomes complacent and looks for a
way out of the needed work to progress on The Path to Enlightenment.
As complacency starts to set in, the mind becomes progressively more frustrated,
agitated, and irritated. The mind can start to regress no longer experiencing growth and
development. The individual can start to see the Teacher who has helped them as being
the problem, and as their anger/hatred/ill will is arising, choose to push away with
aversion from The Path to Enlightenment and their Teacher.
This is all unfortunate for the Student however, if you are aware of this dangerous
downward spiral, you can spot it early and not allow the mind to continue to cascade
downwards.
It is through consistent and ongoing investigation of The Teachings of The Buddha with
the guidance of a Teacher that will provide the mind the ability to cultivate wisdom,
overcome its sensual desires and associated painful feelings, while eradicating the
hindrances of complacency and doubt.
Thus, a Student will be able to gradually progress towards Enlightenment.
Some Students can overcome the obstacles and hindrances that block them from
Enlightenment, and others will not.
Many Students will have struggles and difficulties on The Path to Enlightenment. The
same struggles and difficulties that brought someone to The Path to Enlightenment are
the same struggles and difficulties that will take an individual away from The Path to
Enlightenment - the pollutions in the mind.
A diligent Student, who is deeply investigating The Teachings of The Buddha, while
residing as a newly arrived bride, will overcome the hindrances to flourish and break
through to the Enlightened mind - radiant, bright, cheerful, glad, with ambition and
enthusiasm.
Detailed explanation of “Reside with a Mind of a Newly Arrived Bride” is available in this
same book series found in Chapter 17 of the book “The Foremost Householder” (Volume
8).
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Chapter 111
The Noble Eight Fold Path
The Way of Practice Leading to the
Elimination of Discontentedness
And what, Monks, is The Noble Truth of the Way of Practice Leading to the
Elimination of Discontentedness?
It is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right
Speech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right
Concentration.
And what, Monks, is Right View?
It is, Monks, the wisdom of discontentedness, the wisdom of the cause of
discontentedness, the wisdom of the elimination of discontentedness, and
the wisdom of the way of practice leading to the elimination of
discontentedness. This is called Right View.
And what, Monks, is Right Intention?
The intention of renunciation, the intention of non-ill-will, the intention of
harmlessness. This, Monks, is called Right Intention.
And what, Monks, is Right Speech?
Refraining from lying, refraining from slander, refraining from harsh speech,
refraining from frivolous speech. This is called Right Speech.
And what, Monks, is Right Action?
Refraining from taking life, refraining from taking what is not given, refraining
from sexual misconduct. This is called Right Action.
And what, Monks, is Right Livelihood?
Here, Monks, the Noble Disciple, having given up wrong livelihood, keeps
himself by Right Livelihood.
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And what, Monks, is Right Effort?
Here, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts
his mind and strives to prevent the arising of unarisen evil unwholesome
mental states. He rouses his will, makes an effort, stirs up energy, exerts his
mind and strives to overcome evil unwholesome mental states that have
arisen. He rouses his will, makes an effort, stirs up energy, exerts his mind
and strives to produce unarisen wholesome mental states. He rouses his will,
makes an effort, stirs up energy, exerts his mind and strives to maintain
wholesome mental states that have arisen, not to let them fade away, to
bring them to greater growth, to the full perfection of development. This is
called Right Effort.
And what, Monks, is Right Mindfulness?
Here, Monks, a Monk resides reflecting on body as body, dedicated, clearly
aware and mindful, having put aside craving and worry for the world; he
resides reflecting on feelings as feelings, dedicated, clearly aware and
mindful, having put aside craving and worry for the world; he resides
reflecting on mind as mind, dedicated, clearly aware and mindful, having put
aside craving and worry for the world; he resides reflecting on mental objects
as mental objects, dedicated, clearly aware and mindful, having put aside
craving and worry for the world. This is called Right Mindfulness.
And what, Monks, is Right Concentration?
Here, a Monk, distant from sense-desires, distant from unwholesome mental
states, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy. And with the
subsiding of thinking and pondering, by gaining inner tranquility and oneness
of mind, he enters and resides in the second Jhāna, which is without thinking
and pondering, based in concentration, filled with excitement and joy. And
with the fading away of excitement, remaining imperturbable (unable to be
upset or excited; calm; serene), mindful and clearly aware, he experiences in
himself the joy of which the Noble Ones say:
‘Peaceful is he who resides with equanimity and mindfulness’, he enters the
third Jhāna. And, having given up pleasure and pain, and with the fading
away of former gladness and sadness, he enters and resides in the fourth
Jhāna, which is beyond pleasure and pain, and purified by equanimity and
mindfulness. This is called Right Concentration.
And that, Monks, is called the way of practice leading to the elimination of
discontentedness.
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(Reference: DN 22)


In this Teaching from Gotama Buddha, he shares The Eight Fold Path.
The Eight Fold Path is the complete solution to solving the problem of the unEnlightened
mind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the
elimination of discontentedness.”
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
What are the Jhānas and how can I experience them?
The Jhānas are preliminary phases the mind experiences as it is making its way to
Enlightenment, and prior to the first Stage of Enlightenment.
When the mind is in the Jhānas, there are heightened qualities that are experienced,
which are needed in order to fully develop the mind and experience Enlightenment. These
are referred to as “the Jhānas”.
Without experiencing the Jhānas, a Practitioner would have no ability to attain
Enlightenment, or even the first Stage of Enlightenment.
The Jhānas are oftentimes misunderstood, especially outside of Asia.
Oftentimes people think that the Jhānas are only experienced through the practice of
meditation and, that the Jhānas are turned "on or off” while in meditation or in daily life.
This misunderstanding leads to the inability to experience these heightened qualities of
mind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual
continues to stay trapped in the unEnlightened state experiencing sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck
in this continuous cycle of discontent feelings due to its lack of wisdom of The Path to
Enlightenment.
I will demystify the Jhānas and help you to understand what they are and how to
experience them so that you can escape the constant struggles and difficulties of the
unEnlightened mind.
(Please read further if you are interested in learning this important Teaching so that the
mind can become free of these strong feelings and others.)
—————
As mentioned, the Jhānas are heightened qualities that are experienced as one is
progressing on The Path to Enlightenment. These are heightened qualities of awareness
(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial
qualities of mind that are needed to experience progress on The Path to Enlightenment
and Enlightenment itself.
A Practitioner would be unable to experience Enlightenment without these heightened
qualities developed and acquired in the Jhānas.
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The Jhānas are experienced through learning, reflecting on (i.e. independently
verifying), and practicing The Eight Fold Path.
The Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to
Enlightenment. If you are interested in experiencing Enlightenment through The Teachings
of The Buddha, you would need to know The Eight Fold Path, inside and out, backwards
and forwards, up and down, left and right. And, you would need to learn The Eight Fold
Path through the original Words of The Buddha with guidance from a Teacher while you
retain the responsibility for your own learning and growth.
It is putting together all the individual factors of The Eight Fold Path that the mind will
move into, and reside in, the Jhānas.
Yes, one will need to meditate to experience the Jhānas but, it is not only meditation that
one needs to learn and practice to experience the Jhānas. There are many other aspects
of The Path to Enlightenment than only meditation, which are described in The Eight Fold
Path, and all of these factors are needed to make progress towards Enlightenment to
include, experiencing the Jhānas.
Meditation is one aspect of one factor in The Eight Fold Path. If you did the math, that
means that meditation is about 6% of The Path to Enlightenment. There is much more to
experiencing Enlightenment than only meditation. There is much more to experiencing the
Jhānas than only meditation.
Unfortunately, many people are misunderstanding, thinking that The Buddha sat under a
tree, meditated, and instantly got to Enlightenment. This is just untrue and a significant
misunderstanding. You can know this is true through The Words of The Buddha and his
important Teachings.
“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the
contrary, final knowledge is achieved by gradual training, by gradual practice, by
gradual progress.” (Reference: MN 70.22)
An Enlightened being would have attained “final knowledge” through acquiring wisdom,
by learning, reflecting (i.e. independently verifying), and practicing The Teachings of The
Buddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.
Final Knowledge = Enlightenment
Enlightenment is not achieved “all at once”.
You can independently verify that Enlightenment is not experienced “all at once” or
instantly because, everything you have ever accomplished in life has been through
gradual training, gradual practice, and gradual progress, just like The Buddha is sharing in
this important Teaching. It took The Buddha six (6) years to attain Enlightenment.
Think about learning to read, write, and speak English, did it happen all at once? Think
about the job or occupation that you perform, was your wisdom and skills acquired “all at
once”?
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No, of course not.
Therefore, you can understand how acquiring wisdom to attain Enlightenment does not
occur “all at once”. The Words of The Buddha are sharing this important Teaching and,
you can independently verify it for yourself. All of The Teachings of The Buddha are
independently verifiable and is how a Practitioner would need to progress on The Path to
Enlightenment to actually experience Enlightenment. It is through gradual training and
gradual practice that leads to gradual progress of acquiring wisdom and awakening to the
Enlightened mental state.
So, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not
experienced only in meditation.
These are The Words of The Buddha on the Jhānas.
“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,
distant from unwholesome mental states, enters and resides in the first Jhāna, which is
with thinking and pondering, based in seclusion, filled with excitement and joy. And with
the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,
he enters and resides in the second Jhāna, which is without thinking and pondering,
based in concentration, filled with excitement and joy. And with the fading away of
excitement, remaining imperturbable (unable to be upset or excited; calm; serene),
mindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:
‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.
And, having given up pleasure and pain, and with the fading away of former gladness and
sadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,
and purified by equanimity and mindfulness. This is called Right Concentration.”
(Reference: DN 22)
The Buddha describes the four (4) Jhānas in multiple places within his Teachings. There
are only four (4) Jhānas, even though you will see different numbers being taught by other
people who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you
can see in his original words.
The Buddha describes the four (4) Jhānas in the same way in each Teaching. However,
this is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is
where he describes the Jhānas, in detail, and this is where the misunderstandings in the
world are originating as people are not understanding what was taught by The Buddha.
Right Concentration is accomplished through a well developed meditation practice and
practicing “singleness of mind” in daily life. The Buddha describes how to practice Right
Concentration as part of The Path to Enlightenment in many of his other Teachings, which
all integrate into The Eight Fold Path.
So, because Right Concentration is to practice meditation and developing singleness of
mind, some people are misunderstanding the Jhānas as only being experienced in
meditation and is something that is turned “on and off”.
This is confusing many people and leading to the inability to experience the Jhānas and
Enlightenment.
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As you can see in the original Words of The Buddha, he is describing enhanced qualities
of mind that the mind “enters and resides” in as part of his description of the Jhānas.
The mind “resides” in the Jhānas.
He is describing the Jhānas as part of The Eight Fold Path because this is the byproduct
or benefit, of practicing the entire core and central Teaching of The Buddha, The Eight
Fold Path, which will guide you in training the mind to experience the Jhānas and attain
Enlightenment.
One enhanced quality of mind that is experienced in the second Jhāna includes “oneness
of mind” or “unification of the mind”.
In the unEnlightened state, there is a conscious mind and a subconscious mind, both of
these are polluted and need to be purified to experience Enlightenment. However, the
subconscious mind is much more heavily polluted than the conscious mind. A
Practitioner in the unEnlightened state will have some awareness of the conscious mind
but, they will lack awareness of the subconscious mind until, they are experiencing the
second Jhāna.
Oneness of mind, or unification of the mind, is when the conscious mind and
subconscious mind have merged. They have become “one”. The Practitioner will have
“full awareness” of the entire mind, the mind becomes highly introspective being able to
easily look inward. This is sometimes referred to as “the opening of the third eye, divine
eye, or inward looking eye”.
When “oneness of mind” or “unification of mind” is experienced, there will no longer be a
conscious and subconscious mind but instead, there will be just one mind - “oneness of
mind” or “unification of the mind”. And, this enhanced quality is needed in order to purify
the mind. You would be unable to purify the entire mind to attain Enlightenment if there
was no awareness of the entire mind throughout your entire day.
So, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner
needs to experience “oneness of mind” or “unification of the mind” in the second Jhāna.
And, this is an enhanced quality of mind that is experienced at all times during one’s day.
This is not a quality of mind that is only experienced during meditation and it is not an
aspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental
quality. This is true for all the enhanced qualities of the Jhānas. They are experienced at
all times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and
“resides” in the Jhānas.
For anyone who has experienced the Jhānas, they know this to be true.
The translation of the word “Jhāna” is “mental absorption” and “meditative absorption”
because, to experience the Jhānas, a Practitioner will have mentally absorbed a certain
amount of The Teachings of The Buddha and be practicing those Teachings. And, the
Practitioner will have conducted and benefited from a certain amount of meditation. The
mind has mentally “absorbed” The Teachings of The Buddha, and is practicing The
Teachings of The Buddha, to include but not limited to, meditation.
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When a mind has absorbed something and is experiencing improved qualities of mind,
those qualities are not being turned “on or off” nor only experienced during meditation.
These mental qualities are always present, the mind is “residing” in these enhanced
qualities.
The Jhānas are temporary, as the mind can regress out of the Jhānas if the mind
becomes complacent. However, if one continues to remain determined, dedicated, and
diligent, the qualities of the Jhānas will continue to persist in the mind, all the way through
to Enlightenment and while the mind is experiencing Enlightenment.
The Jhānas are not something to boast about nor take pride in. If the mind is becoming
arrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut
that off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of
the Jhānas and, this will hinder any further progress on The Path to Enlightenment.
So in short, you will need to experience the Jhānas to make progress on The Path to
Enlightenment and to attain Enlightenment itself, and this is accomplished through
learning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,
the core and central Teaching of The Buddha that you need to know inside and out to
experience the Jhānas and Enlightenment.
Experiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you
that the mind has put together The Eight Fold Path well enough to experience these
heightened qualities of mind.
The Practitioner will know they are experiencing the Jhānas because they will
notice the improved qualities of mind as described by The Buddha in Right
Concentration of The Eight Fold Path.
When experiencing the Jhānas it is a significant indication that a Practitioner is
making tangible progress on The Path to Enlightenment.
It would be unwise to become arrogant, prideful, or boastful about anything at all, to
include experiencing the Jhānas. If so, those unwholesome aspects of the mind would
only create a lack of further progress on The Path to Enlightenment.
Once a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The
mind is now prepared to fully eradicate all of the pollutions of mind. The needed
enhanced qualities have been acquired and it is time to start focusing on the elimination
of The Ten Fetters starting with, the first three.
Eliminating the first three fetters/taints/pollutions of mind, a Practitioner will then
experience the first Stage of Enlightenment. From the first Stage of Enlightenment, the
mind will no longer regress. In the first Stage of Enlightenment, one has progressed past
the preliminary phases of the Jhānas, where the mind can regress, and is now firmly in
the first Stage of Enlightenment, where the mind will not regress.
But, this is not a time to become complacent but instead, learn, reflect on (i.e.
independently verify), and practice the elimination of The Ten Fetters. Your practice will
need to pivot towards actively learning, reflecting on (i.e. independently verifying), and
practicing to eliminate The Ten Fetters.
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A Practitioner will need to know what is each of The Ten Fetters, what are the symptoms,
how to eliminate the fetters, and how to know they are eliminated. This can all be learned
in one of our annual retreats titled “Purification of The Mind to Attain Enlightenment”. In
this retreat, there are individual classes devoted to learning each individual fetter of The
Ten Fetters.
The Jhānas await you. These improved qualities of mind await you. Enlightenment awaits
you.
The only thing holding you back is your own determination, dedication, and diligence to
learn, reflect (i.e. independently verify), and practice The Path to Enlightenment, based on
The Words of The Buddha, as taught by The Buddha.
Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction
to you. (Reference: SN 43.1)
Be well and enjoy your journey…
To learn more about the Jhānas please see this recorded online class.
https://www.youtube.com/watch?v=wgxpbmW6bO4&list=PLFuun1phKgQn_7rDGqXFDF-
Pz4cRrlBa_&index=3
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