In this Teaching from Gotama Buddha, he shares how the Practitioners who are practicing
his Teachings closely and experiencing results are plentiful and numerous.
Being questioned by Vaccha, The Buddha provides answers that The Community of
Practitioners who are learning with him are accomplishing results through developing their
life practice.
The Buddha describes “not only one hundred, Vaccha, or two or three or four or five
hundred, but far more” male and female Ordained Practitioners “who by realizing for
themselves with direct knowledge (experience) here and now enter upon and reside in the
liberation of mind and liberation by wisdom that are taintless with the destruction of the
taints”.
This is The Buddha explaining that male and female Ordained Practitioners who are
deeply learning, reflecting, and practicing his Teachings are attaining Enlightenment.
This is an important Teaching to understand because there is a myth in some parts of the
world that claim females are unable to attain Enlightenment. This is not true as a male and
female mind functions in exactly the same way and they are faced with the same
challenges, thus, the same solutions from The Buddha’s Teachings will resolve them
producing Enlightenment.
Here you can see in “The Words of The Buddha” that he is describing female Practitioners
who have attained Enlightenment, therefore, you can understand that women are 100%
capable of attaining Enlightenment just like a man. If anyone should share otherwise, you
can conclude that person has misunderstood The Teachings of The Buddha.
The Buddha is also explaining in this Teaching that there are numerous male and female
Household Practitioners who have accomplished significant attainments through learning,
reflecting, and practicing his Teachings. He explains that male and female Household
Practitioners have attained the third Stage of Enlightenment through “destruction of the
five lower fetters” which would make them a Non-Returner. They would be reborn into the
heavenly realm and attain Enlightenment from there without ever returning to another
rebirth.
Household Practitioners attained Enlightenment during the lifetime of The Buddha and
can attain Enlightenment today. But, this specific Teaching is not explaining that instead,
he is focusing on the topics of discussion shared here answering specific questions from
Vaccha. I would share that Household Practitioners have a much better opportunity to
attain Enlightenment today than during the lifetime of The Buddha.
25


During the lifetime of The Buddha, Household Practitioners were involved in a significant
amount of work and effort just to sustain life. Food, water, clothing, shelter, and medical
care was not as readily and easily accessible for Household Practitioners as it is today.
Household Practitioners spent an enormous amount of time just to sustain their life
through farming and other tasks to acquire the necessities to sustain life. Today, the
necessities to sustain life are more readily available with the opportunity for Household
Practitioners to focus on learning, reflecting, and practicing these Teachings rather than
spending enormous amounts of time to acquire the necessities of life.
Today, some Household Practitioners have so much time available to them that we tend
to fill up our extra time with unbeneficial activities that are meaningless and unproductive.
If we move away from these unbeneficial activities and instead, focus on learning,
reflecting, and practicing these Teachings to include study of texts, learning in classes,
seeking personal guidance with Teachers, watching videos, listening to podcasts, and
other activities on The Path to Enlightenment such as meditation, Household Practitioners
will find they have significant amounts of time that they can devote to developing their life
practice towards the attainment of Enlightenment. Household Practitioners have a much
better opportunity to attain Enlightenment today than during the lifetime of Gotama
Buddha. The Path to Enlightenment requires determination, dedication, and diligence. If
you are willing to do the work, you will experience results.
Lastly, Gotama Buddha explains that there are numerous male and female Household
Practitioners “who carry out my instruction, respond to my advice, have gone beyond
doubt, become free from difficulties gained courage, and become independent of others
in the Teacher’s Teachings”.
This means that they have seen enough of the truth of The Buddha’s Teachings that they
know he is sharing The Path to Enlightenment and have confidence in The Teachings.
They have left from other Teacher’s and chose to join him to learn, reflect, and practice his
Teachings.
26


Chapter 4
With The Teachings and Yourselves as
Your Refuge
But have I not already declared, Ānanda, that we must be parted, separated,
and severed from all who are dear and agreeable to us?
How, Ānanda, is it to be obtained here: May what is born, come to be,
conditioned, and subject to disintegration not disintegrate? That is
impossible.
It is just as if the largest branch would break off a great tree standing
possessed of heartwood: so too, Ānanda, in the great Monk Community
standing possessed of heartwood, Sāriputta has attained Final Nibbāna
(Final Enlightenment).
How, Ānanda, is it to be obtained here: May what is born, come to be,
conditioned, and subject to disintegration not disintegrate? That is
impossible.
Therefore, Ānanda, reside with yourselves as your own island, with
yourselves as your own refuge, with no other refuge; reside with The
Teachings as your island, with The Teachings as your refuge, with no
other refuge.
And how, Ānanda, does a Monk reside with himself as his own island, with
himself as his own refuge, with no other refuge; with The Teachings as his
island, with The Teachings as his refuge, with no other refuge?
Here, Ānanda, a Monk resides reflecting on the body as body, dedicated,
clearly comprehending, mindful, having removed craving and displeasure in
regard to the world. He resides reflecting on feelings as feelings ... mind
as mind … mental objects as mental objects, dedicated, clearly
comprehending, mindful, having removed craving and displeasure in regard
to the world.
Those Monks, Ānanda, either now or after I am gone, who reside with
themselves as their own island, with themselves as their own refuge, with no
other refuge; who reside with The Teachings as their island, with The
Teachings as their refuge, with no other refuge, it is these Monks; Ānanda,
who will be for me topmost of those determined on the training.
27

(Reference: SN 47.13)


In this Teaching from Gotama Buddha, he shares how all conditioned objects are
impermanent. This means that there is nothing that we can maintain permanently in this
material world, therefore, why hold on to it allowing it to cause the mind discontentedness
due to craving/desire/attachment?
He advises one of his closest Students Ānanda to reside with The Teachings as his refuge
or protection.
Refuge: Shelter or protection from danger or distress. A place that provides shelter or
protection. Something to which one can receive help in difficulty.
The Teachings of The Buddha are what will protect the mind from all discontentedness.
Through learning, reflecting, and practicing these Teachings to experience the results of
attaining Enlightenment, a Practitioners mind is fully protected and will never experience
discontentedness ever again.
When one learns and practices these Teachings with guidance from Teachers, the mind
can reside permanently peaceful, calm, serene, and content with joy. The mind is
unshakable because on this path you will know the “truth” and have deep wisdom. The
mind will be unshakable meaning nothing and no one can ever cause the mind to be
angry, frustrated, irritated, annoyed, or have even the slightest stress or
discontentedness.
The mind will be protected from these and all other discontent feelings like boredom,
loneliness, guilt, shame, fear, shyness, jealousy, resentment, anxiety, etc. Absolutely
nothing will ever negatively affect the mind once it is experiencing Enlightenment. The
Enlightened mind is fully protected.
The Buddha’s Teachings are oftentimes misunderstood and then due to those
misperceptions, Practitioners create hindrances for themselves to attain Enlightenment.
The following sentence is sometimes misunderstood to imply that The Buddha is sharing
that one does not need anyone to attain Enlightenment and that they do not need a
Teacher or a Community of Practitioners to seek guidance but instead, they can attain
Enlightenment on their own.
“Therefore, Ānanda, reside with yourselves as your own island, with yourselves as your
own refuge, with no other refuge; reside with The Teachings as your island, with The
Teachings as your refuge, with no other refuge”.
This Teaching is guiding Students to focus on learning, reflecting, and practicing The
Teachings, not advising that one does not need a Teacher to attain Enlightenment. If
Practitioners did not need a Teacher to attain Enlightenment, why would The Buddha
have taught for forty-five (45) years sharing these Teachings? Why not just awaken to
Enlightenment and say, “Ok, I did it on my own; now you can too, good luck”?
The Buddha did not say that when he awoke to Enlightenment. Instead, he dedicated
forty-five (45) years, the remaining time of his life, to sharing these Teachings with
countless Students. Since the death of The Buddha, his Teachings have reached
countless people providing wisdom to help guide their life.
28


To attain Enlightenment, a Practitioner will need guidance from Teachers but one should
always keep in mind that this is an independent journey. You will need to actively work
towards the attainment of Enlightenment through your own determination, dedication,
and diligence to learn, reflect, and practice. Without the guidance of a Teacher, a
Practitioner would have no ability to learn, reflect, and practice these Teachings to
experience progress on The Path to Enlightenment.
There is only one type of individual that can attain Enlightenment on their own without the
guidance of a Teacher. That is a Buddha.
In order to progress on The Path to Enlightenment, a Practitioner will need a Teacher to
receive guidance. One would not be able to only read a book and attain the results of an
Enlightened mind.
Nothing in Gotama Buddha's Teachings is based on belief. All his Teachings can be
learned and practiced to independently observe the truth as the mind "gradually"
acquires wisdom through independent verification of his Teachings through practice of his
Teachings. 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, share their
independently discovered Teachings to guide countless others to Enlightenment during
the remaining time of their life, and they leave their Teachings in a condition that they
guide countless others to Enlightenment after their death.
The last Buddha currently known to the world existed over 2,500 years ago.
That means you and everyone else will need Teachers on this Path to Enlightenment. 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.
29


Lastly, The Buddha provides guidance directing Students to learn, reflect, and practice
The Four Foundations of Mindfulness when he shares “Here, Ānanda, a Monk resides
reflecting on the body as body, dedicated, clearly comprehending, mindful, having
removed craving and displeasure in regard to the world. He resides reflecting on feelings
as feelings ... mind as mind … mental objects as mental objects, dedicated, clearly
comprehending, mindful, having removed craving and displeasure in regard to the world”.
The Buddha considered those who resided with The Teachings are their refuge to “be for
me topmost of those determined on the training”. Students who are residing in The
Teachings are, for The Buddha, those who are actively progressing towards
Enlightenment and the ideal Practitioners who may actually attain Enlightenment.
Attaining Enlightenment is the best thing you could ever do for your life, those close to
you, and all of humanity. Through eliminating the harm you are causing in the world
through your intentions, speech, and actions, not only is the condition of the mind and
your life going to improve but, you are also improving the world.
30


Chapter 5
Liberation of Mind is the Heartwood
So this holy life, Monks, does not have gain, honor, and praise for its benefit,
or the attainment of virtue (moral conduct) for its benefit, or the attainment of
concentration for its benefit, or wisdom and vision for its benefit. But it is this
unshakeable liberation of mind that is the goal of this holy life, its heartwood,
and its end.
Suppose a man needing heartwood, seeking heartwood, wandering in
search of heartwood, came to a great tree standing possessed of
heartwood, and cutting off only its heartwood, he would take it away
knowing it was heartwood.
Then a man with good sight, seeing him, might say: This good man knew the
heartwood, the sapwood, the inner bark, the outer bark, and the twigs and
leaves. Thus, while needing heartwood, seeking heartwood, wandering in
search of heartwood, he came to a great tree standing possessed of
heartwood, and cutting off only its heartwood, he took it away knowing it
was heartwood. Whatever it was this good man had to make with
heartwood, his purpose will be served.
(Reference: MN 30)


In this Teaching from Gotama Buddha, he shares how the goal of The Path to
Enlightenment is “unshakeable liberation of mind”. An “unshakeable liberation of mind” is
the way Gotama Buddha described Enlightenment.
As a Practitioner trains the mind to attain Enlightenment, it is no longer possible for the
mind to be shaken up by anything. All discontentedness is eliminated, and the being will
no longer experience any discontent feelings.
Instead, the mind will be peaceful, calm, serene, and content with joy - permanently. The
mind will be relaxed and calm yet attentive and alert at all times.
The mind will have deeply understood and be practicing The Natural Laws of Existence,
the truth. In understanding the truth, a Practitioner can no longer be misled or convinced
otherwise because they have already seen the truth and know the truth. The mind is
unshakable.
There are multiple topics in your life where you might have seen the truth, and no one
could convince you otherwise. For example, you have seen the truth of The Natural Law
of Gravity. You know it exists and that it affects everyone and everything on planet earth.
There is no one that could convince you otherwise that this natural law does not exist.
31


You have fallen down, dropped items, and otherwise been affected by this natural law too
many times that you have seen the truth and acquired the wisdom that this natural law
exists. There is no way to convince you otherwise, the mind is unshakeable on this topic.
A Practitioner who learns, reflects, and practices The Natural Laws of Existence that
Gotama Buddha shared in his Teachings will come to understand these natural laws
through his Teachings in the same way. Through learning, reflecting, and practicing, a
Practitioner deeply observes the truth through their own independent verification and
experiences to acquire wisdom. That wisdom liberates the mind where belief no longer
exists in the mind.
With belief, an individual does not know if it is true or false, therefore, the mind can waver
and be shaken up. But, once a Practitioner has learned and independently verified these
Teachings describing The Natural Laws of Existence, it is impossible for the mind to be
shaken up because it knows the truth and has profound wisdom being deeply trained to
no longer experience any discontentedness.
Gotama Buddha makes it clear that The Path to Enlightenment is not for gain, honor, and
praise. While many people may choose to praise you for various aspects of your life, it is
important to remain unaffected by the admiration, always remaining humble. Gain, honor,
and praise will pollute the mind encouraging arrogance and pride (i.e. conceit). A
Practitioner will need to eliminate the fetter/taint/pollution of mind described as “conceit”
to attain Enlightenment. So it is highly important that one trains the mind to eliminate
100% of all conceit to attain Enlightenment.
Conceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)
The Buddha further describes that The Path to Enlightenment (i.e. holy life) is not for the
attainment of virtue (moral conduct), concentration, or wisdom. These are all benefits that
a Practitioner will experience as part of The Path to Enlightenment but, that is not the
primary goal.
The “heartwood” is the center core of a well grown and matured tree. The heartwood is
the highest quality of wood the tree produces. The most elegant and highest quality
products are made from the “heartwood”. The heartwood is the most admirable aspect of
the tree.
The Buddha uses this analogy of the tree, the heartwood, to describe the center and core
of The Path to Enlightenment is liberation of mind, or Enlightenment.
While there will be plenty of benefits along the way as a Practitioner’s mind nears closer
and closer to Enlightenment, those benefits are quite noticeable and beneficial. However,
if a Practitioner gets attached to those benefits, they will not experience the ultimate goal
“liberation of mind” or Enlightenment - the heartwood.
32


Chapter 6
Anyone Can Produce Nibbāna
(Enlightenment)
And what, Ānanda, are the six classes?
(1) Here, someone of the black class produces a black state.
(2) Someone of the black class produces a white state.
(3) Someone of the black class produces Nibbāna (Enlightenment), which is
neither black nor white.
(4) Then, someone of the white class produces a black state.
(5) Someone of the white class produces a white state.
(6) And someone of the white class produces Nibbāna (Enlightenment),
which is neither black nor white.
—————
(1) And how is it, Ānanda, that someone of the black class produces a black
state?
Here, someone has been reborn in a low family - a family of Candālas,
hunters, bamboo workers, cart makers, or flower scavengers - one that is
poor, with little food and drink, that subsists with difficulty, where food and
clothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,
with much illness - blind, crippled, lame, or paralyzed. He does not obtain
food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,
housing, and lighting.
He engages in misconduct by body, speech, and mind. In consequence, with
the breakup of the body, after death, he is reborn in the plane of misery, in a
bad destination, in the lower world, in hell.
It is in such a way that someone of the black class produces a black state.
33


(2) And how is it, Ānanda, that someone of the black class produces a white
state?
Here, someone has been reborn in a low family - a family of Candālas,
hunters, bamboo workers, cart makers, or flower scavengers - one that is
poor, with little food and drink, that subsists with difficulty, where food and
clothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,
with much illness - blind, crippled, lame, or paralyzed. He does not obtain
food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,
housing, and lighting.
He engages in wholesome conduct by body, speech, and mind. In
consequence, with the breakup of the body, after death, he is reborn in a
good destination, in a heavenly world. It is in such a way that someone of the
black class produces a white state.
(3) And how is it, Ānanda, that someone of the black class produces Nibbāna
(Enlightenment), which is neither black nor white?
Here, someone has been reborn in a low family - a family of Candālas,
hunters, bamboo workers, cart makers, or flower scavengers - one that is
poor, with little food and drink, that subsists with difficulty, where food and
clothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,
with much illness - blind, crippled, lame, or paralyzed. He does not obtain
food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,
housing, and lighting.
Having shaved off his hair and beard, he puts on ochre robes and goes forth
from the household life into homelessness. When he has thus gone forth, he
abandons The Five Hindrances, defilements of the mind, things that weaken
wisdom; and then, with his mind well established in The Four Foundations of
Mindfulness, he correctly develops The Seven Factors of Enlightenment and
produces Nibbāna (Enlightenment), which is neither black nor white.
It is in such a way that someone of the black class produces Nibbāna, which
is neither black nor white.
(4) And how is it, Ānanda, that someone of the white class produces a black
state?
Here, someone has been reborn in a high family - an affluent Khattiya family,
an affluent Brāhmin family, or an affluent Householder family — one that is
rich, with great wealth and property, abundant gold and silver, abundant
treasures and commodities, abundant wealth and grain; and he is
handsome, attractive, graceful, possessing supreme beauty of complexion.
34


He obtains food, drink, clothing, and vehicles; garlands, scents, and
ointments; bedding, housing, and lighting.
He engages in misconduct by body, speech, and mind. In consequence, with
the breakup of the body, after death, he is reborn in the plane of misery, in a
bad destination, in the lower world, in hell.
It is in such a way that someone of the white class produces a black state.
(5) And how is it, Ānanda, that someone of the white class produces a white
state?
Here, someone has been reborn in a high family - an affluent Khattiya family,
an affluent Brāhmin family, or an affluent Householder family — one that is
rich, with great wealth and property, abundant gold and silver, abundant
treasures and commodities, abundant wealth and grain; and he is
handsome, attractive, graceful, possessing supreme beauty of complexion.
He obtains food, drink, clothing, and vehicles; garlands, scents, and
ointments; bedding, housing, and lighting.
He engages in wholesome conduct by body, speech, and mind. In
consequence, with the breakup of the body, after death, he is reborn in a
good destination, in a heavenly world.
It is in such a way that someone of the white class produces white state.
(6) And how is it, Ānanda, that someone of the white class produces Nibbāna
(Enlightenment), which is neither black nor white?
Here, someone has been reborn in a high family - an affluent Khattiya family,
an affluent Brāhmin family, or an affluent Householder family — one that is
rich, with great wealth and property, abundant gold and silver, abundant
treasures and commodities, abundant wealth and grain; and he is
handsome, attractive, graceful, possessing supreme beauty of complexion.
He obtains food, drink, clothing, and vehicles; garlands, scents, and
ointments; bedding, housing, and lighting.
Having shaved off his hair and beard, he puts on ochre robes and goes forth
from the household life into homelessness. When he has thus gone forth, he
abandons The Five Hindrances, defilements of the mind, things that weaken
wisdom; and then, with his mind well established in The Four Foundations of
Mindfulness, he correctly develops The Seven Factors of Enlightenment and
produces Nibbāna (Enlightenment), which is neither black nor white.
35


It is in such a way that someone of the white class produces Nibbāna
(Enlightenment), which is neither black nor white.
These, Ānanda, are the six classes.
(Reference: AN 6.57)
In this Teaching from Gotama Buddha, he shares guidance similar to Chapter 36 in the
book “The Natural Law of Kamma” (Volume 6) of this same book. In this Teaching, The
Buddha goes beyond what was shared in that Chapter describing that anyone can attain
Enlightenment no matter what your background.
During the lifetime of The Buddha, there was a murderer who had murdered 999 people.
He aspired to murder The Buddha but instead, was met with a peaceful and calm Teacher
who guided him to understand the error of his ways. He became an Ordained Practitioner
seeking guidance with The Buddha and ultimately attained Enlightenment.
The understanding that this individual attained Enlightenment can help you to understand
that no matter what you have done in the past, you can overcome those decisions
through learning, reflecting, and practicing these Teachings making wise wholesome
decisions from this point forward in your life. While you will not be able to practice these
Teachings to perfection in the snap of a finger, you can gradually train the mind to
experience gradual progress reaching the ultimate goal of Enlightenment.
I am sure you have not murdered 999 people, therefore, no matter what you have done in
the past, you can employ gradual training and gradual practice to experience gradual
progress on The Path to Enlightenment.
Not only does The Buddha highlight the importance of making wholesome decisions to
improve one’s bodily, verbal, and mental conduct to attain Enlightenment, but he also
shares how one will need to “abandon The Five Hindrances, defilements of the mind,
things that weaken wisdom; and then, with his mind well established in The Four
Foundations of Mindfulness, he correctly develops The Seven Factors of Enlightenment
and produces Nibbāna (Enlightenment)”.
36


The Five Hindrances are five (5) aspects of the mind that need to be eliminated to attain
Enlightenment as they are obstacles to the attainment of Enlightenment. Ignorance
(unknowing of true reality) is the primary hindrance or obstacle that all unEnlightened
beings experience, there are other obstacles that one needs to overcome as well. The
Five Hindrances are sensual desire, ill will, complacency, restlessness and worry, and
doubt.
You can investigate The Five Hindrances and how to eliminate them using this online
class.
(Youtube)
(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors
of Enlightenment
https://youtu.be/mY8xw5wPRiQ
(Podcast)
Ep. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven
Factors of Enlightenment
https://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---
The-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid
Defilements of the mind are pollution of the mind such as craving, anger, and ignorance
(unknowing of true reality) referred to as The Three Poisons, The Three Unwholesome
Roots, or The Three Fires. These need to be eliminated from the mind because they
“weaken wisdom”.
Detailed explanation of The Three Poisons is available in this same book series found in
Chapter 8 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
The Four Foundations of Mindfulness will help you to develop awareness of mind of
arising wholesome and unwholesome qualities of mind. Then, a Practitioner will need to
apply Right Effort to eliminate the unwholesome qualities and arise the wholesome
qualities to produce Enlightenment.
Detailed explanation of The Four Foundations of Mindfulness 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).
The Seven Factors of Enlightenment will help you train the mind to reside in “the
middle”.
Detailed explanation of The Seven Factors 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).
37


Chapter 7
The Humble
Now, Cunda, here humbleness should be practiced by you:
Others will be cruel; we shall not be cruel here: humbleness should be
practiced thus.
Others will kill living beings; we shall abstain from killing living beings here:
humbleness should be practiced thus.
Others will take what is not given; we shall abstain from taking what is not
given here: humbleness should be practiced thus.
Others will be uncelibate; we shall be celibate here: humbleness should be
practiced thus.
Others will speak falsehood; we shall abstain from false speech here:
humbleness should be practiced thus.
Others will speak maliciously; we shall abstain from malicious speech here:
humbleness should be practiced thus.
Others will speak harshly; we shall abstain from harsh speech here:
humbleness should be practiced thus.
Others will gossip; we shall abstain from gossip here: humbleness should be
practiced thus.
Others will be craving; we shall not crave here: humbleness should be
practiced thus.
Others will have anger; we shall be without anger here: humbleness should
be practiced thus.
Others will be of wrong view (ignorance); we shall be of Right View here:
humbleness should be practiced thus.
Others will be of wrong intention; we shall be of Right Intention here:
humbleness should be practiced thus.
38


Others will be of wrong speech; we shall be of Right Speech here:
humbleness should be practiced thus.
Others will be of wrong action; we shall be of Right Action here: humbleness
should be practiced thus.
Others will be of wrong livelihood; we shall be of Right Livelihood here:
humbleness should be practiced thus.
Others will be of wrong effort; we shall be of Right Effort here: humbleness
should be practiced thus.
Others will be of wrong mindfulness; we shall be of Right Mindfulness here:
humbleness should be practiced thus.
Others will be of wrong concentration; we shall be of Right Concentration
here: humbleness should be practiced thus.
Others will be of wrong wisdom; we shall be of Right Wisdom here:
humbleness should be practiced thus.
Others will be of wrong liberation; we shall be of Right Liberation here:
humbleness should be practiced thus.
Others will be overcome by complacency; we shall be free from
complacency here: humbleness should be practiced thus.
Others will be restless and worry; we shall not be restless and worried here:
humbleness should be practiced thus.
Others will be doubters; we shall go beyond doubt here: humbleness should
be practiced thus.
Others will have ill will; we shall not have ill will here: humbleness should be
practiced thus.
Others will be revengeful; we shall not be revengeful here: humbleness
should be practiced thus.
Others will be insulting and disrespectful; we shall not be insulting and
disrespectful here: humbleness should be practiced thus.
Others will be domineering; we shall not be domineering here: humbleness
should be practiced thus.
39


Others will be jealous; we shall not be jealous here: humbleness should be
practiced thus.
Others will be materialistic; we shall not be materialistic here: humbleness
should be practiced thus.
Others will be dishonorable; we shall not be dishonorable here: humbleness
should be practiced thus.
Others will be untrustworthy; we shall not be untrustworthy here:
humbleness should be practiced thus.
Others will be stubborn; we shall not be stubborn here: humbleness should
be practiced thus.
Others will be arrogant; we shall not be arrogant here: humbleness should be
practiced thus.
Others will be difficult to guide; we shall be easy to guide here: humbleness
should be practiced thus.
Others will have unwholesome friends; we shall have wholesome friends
here: humbleness should be practiced thus.
Others will be negligent; we shall be diligent here: humbleness should be
practiced thus.
Others will be without confidence; we shall have confidence here:
humbleness should be practiced thus.
Others will see no danger of wrongdoing: we shall see the danger of
wrongdoing here: humbleness should be practiced thus.
Others will be of little learning; we shall be of great learning here:
humbleness should be practiced thus.
Others will be lazy; we shall be energetic here: humbleness should be
practiced thus.
Others will be unmindful; we shall be established in mindfulness here:
humbleness should be practiced thus.
Others will lack wisdom; we shall possess wisdom here: humbleness should
be practiced thus.
40

Others will adhere to their own views, hold on to them forcefully, and
relinquish (let go of) them with difficulty: we shall not adhere to our own
views or hold on to them forcefully, but shall relinquish them easily:
humbleness should be practiced thus.
(Reference: MN 8)
In this Teaching from Gotama Buddha, he shares a long list of qualities that he
encourages his Students to eliminate and practice humbleness.
This list of unwholesome mental qualities is followed by the wholesome qualities to
cultivate in the mind to attain Enlightenment.
He is essentially providing a detailed list of qualities of mind to eliminate and those to
cultivate while practicing humbleness.
A wise Practitioner would be attentive to this list and ensure they are actively practicing to
eliminate the unwholesome qualities and cultivate the wholesome qualities in the mind.
Doing so, a Practitioner will move the mind closer to Enlightenment.
41


Chapter 8
The Discontentedness of
Heavenly Beings and Humans
Monks, heavenly beings and humans seek excitement in forms, have
excitement in forms, excite in forms. With the change, fading away, and
elimination of forms, heavenly beings and humans dwell in
discontentedness.
(In the case of sounds, odors, flavors, physical objects, and mental objects,
the discourses are similar to that of forms.)
But, Monks, The Tathāgata, the Arahant, The Perfectly Enlightened One, has
understood as they really are the cause and the disappearance, the
gratification, the danger, and the escape in the case of forms. He does not
seek excitement in forms, does not have excitement in forms, does not
excite in forms. With the change, fading away, and elimination of forms, The
Tathāgata resides joyful.
(In the case of sounds, odors, flavors, physical objects, and mental objects,
the discourses are similar to that of forms.)
(Reference: SN 35.136)


In this Teaching from Gotama Buddha, he shares a quality of mind that he has cultivated
in the attainment of Enlightenment so that the Students could then actively apply effort to
cultivate that same mental quality.
It is very challenging for an unEnlightened mind to understand the experience of
Enlightenment and understand how to attain this mental state. Through The Buddha
describing his own qualities of mind, Students can then more readily learn, reflect, and
practice to experience the same results. Gotama Buddha sharing that he “does not have
excitement in forms” would help Students to understand they will need to cultivate these
same qualities of mind to experience Enlightenment.
Through the elimination of the fetter/taint/pollution of mind described as sensual desire, a
Practitioner will be able to eliminate all discontent feelings including pleasant feelings.
Pleasant feelings are unsatisfactory because they are temporary, they are impermanent.
As long as the mind welcomes and invites in impermanent pleasant feelings, it will
experience painful feelings and feelings that are neither painful-nor-pleasant.
42


If the mind is unwilling to let go of impermanent conditioned happiness, excitement,
elation, etc. (i.e. pleasant feelings), it will never experience permanent unconditioned joy.
The permanent joy of the Enlightened mind exists because the Practitioner has eliminated
all the conditions that create impermanent feelings to arise. All conditions that create
discontentedness have been eliminated.
The conditions that cause discontentedness are described in The Buddha’s Teaching on
Dependent Origination.
While it is The Four Noble Truths that provides a concise description of exactly what
causes discontentedness, it is Dependent Origination that describes the overall problems
of the unEnlightened mind. Understanding Dependent Origination a Practitioner can fully
eliminate all the conditions that are causing discontentedness to arise and remain.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
With beings continuing to “seek excitement in forms”, sounds, odors, flavors, physical
objects, and mental objects, the mind will continuously experience discontentedness. The
Buddha singles out his discussion regarding this topic related to “heavenly beings and
humans”.
It is heavenly beings and humans who are capable of attaining Enlightenment. While all
beings in The Cycle of Rebirth experience discontentedness, it is only heavenly beings
and humans who are capable of eliminating discontentedness by attaining Enlightenment.
But, as long as the mind chases after the objects of its affection attempting to create
inner feelings based on impermanent conditions, the mind will never experience
peacefulness.
The impermanent conditions that cause pleasant feelings are temporary. Due to the mind
basing its inner feelings on impermanent conditions seeking excitement (i.e. pleasant
feelings), the mind cannot reside permanently peaceful, calm, serene, and content with
joy. The unEnlightened mind cannot experience permanent pleasant feelings as long as
its basing its inner feelings on impermanent conditions.
To understand “the cause and the disappearance, the gratification, the danger, and the
escape in the case of forms. He does not seek excitement in forms”, sounds, odors,
flavors, physical objects, and mental objects, see Chapter 6 and 42 of the book “The Six
Sense Bases” (Volume 9) of this same book series.
Cause: craving/desire/attachment
Disappearance: The Universal Truth of Impermanence
Gratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”
Danger: The Universal Truth of Discontentedness
Escape: The Eight Fold Path
43


Chapter 9
Discontentedness Because of
The Six Sense Bases
Monks, heavenly beings and humans seek excitement in forms, sounds,
odors, flavors, physical objects, mental objects.
Have excitement in forms, sounds, odors, flavors, physical objects, mental
objects;
Excite in forms, sounds, odors, flavors, physical objects, mental objects.
With the change, fading away, and elimination of forms, sounds, odors,
flavors, physical objects, mental objects, heavenly beings and humans dwell
in discontentedness.
(Reference: SN 35.136)


In this Teaching from Gotama Buddha, he shares how the mind of unEnlightened beings
chases after the objects of their affection through “seeking excitement in forms, sounds,
odors, flavors, physical objects, mental objects”.
Because beings “have excitement in forms, sounds, odors, flavors, physical objects,
mental objects” and “excite in forms, sounds, odors, flavors, physical objects, mental
objects”, the mind will experience discontentedness.
By the mind craving/desiring pleasant feelings through The Six Sense Bases and because
the conditions that create the pleasant feelings are not permanent, “with the change,
fading away, and elimination of forms, sounds, odors, flavors, physical objects, mental
objects, heavenly beings and humans dwell in discontentedness”.
It is through eliminating craving/desire/attachment through The Six Sense Bases (i.e.
eliminating the fetter/taint/pollution of mind described as sensual desire) that with the
complete elimination of The Ten Fetters, the mind will experience freedom from strong
feelings, liberation, peace, and Enlightenment.
44


Chapter 10
Consideration to Go Forth into Homelessness
Monks, before my Enlightenment, while I was still unawakened, not yet fully
Enlightened, I too, being myself subject to birth, aging, sickness, death,
sorrow, and defilement; sought what was also subject to birth, aging,
sickness, death, sorrow, and defilement, I sought what was also subject
to aging, sickness, death, sorrow, and defilement.
And what may be said to be subject birth, to aging, sickness, death, sorrow,
defilement?
Wife and children are subject to birth, aging, sickness, death, sorrow,
defilement; men and women slaves, goats and sheep, fowl and pigs,
elephants, cattle, horses and mares, gold and silver are subject to birth,
aging, sickness, death, sorrow, defilement. These objects of attachment are
subject to birth, aging, sickness, death, sorrow, defilement; and one who is
tied to these things, obsessed with them, and entirely craving them, being
himself subject to birth, aging, sickness, death, sorrow, defilement, seeks
what is also subject to birth, aging, sickness, death, sorrow, defilement.
Then I considered thus: Why, being myself subject to birth, aging, sickness,
death, sorrow, defilement, do I seek what is also subject to birth, aging,
sickness, death, sorrow, defilement?
Suppose that, being myself subject to birth, aging, sickness, death, sorrow,
and defilement, having understood the danger in what is subject to birth,
aging, sickness, death, sorrow, and defilement, I seek the unborn, unaging,
unailing, deathless (Enlightenment), sorrowless, and undefiled supreme
security from bondage, Nibbāna (Enlightenment).
Later, while still young, a black-haired young man endowed with
youthfulness, in the prime of life, though my mother and father wished
otherwise and wept with tearful faces, I shaved off my hair and beard, put on
the yellow robe, and went forth from the home life into homelessness.
Here, Bhāradvāja, before my Enlightenment, while I was still unawakened,
not yet fully Enlightened, I considered thus:
Household life is crowded and dusty; life gone forth is wide open. It is
not easy while living in a home to lead the holy life entirely perfect and
pure as a polished shell.
45

Suppose I shave off my hair and beard, put on the yellow robe, and go
forth from the home life into homelessness.
(Reference: MN 26)


In this Teaching from Gotama Buddha, he shares how prior to his Enlightenment he also
sought out impermanent conditions to create inner feelings. He “sought what was also
subject to aging, sickness, death, sorrow, and defilement”. This is describing
impermanence.
He then shares several objects that are impermanent such as: “wife and children are
subject to birth, aging, sickness, death, sorrow, defilement, men and women slaves,
goats and sheep, fowl and pigs, elephants, cattle, horses and mares, gold and silver”.
Because all these and others are impermanent, if the mind is craving and obsessed with
them, then there will be discontentedness. The being will continue to be trapped in The
Cycle of Rebirth because its continuing to crave/desire (i.e. hold on) to these things in the
world.
But, through actively training the mind on The Path to Enlightenment, the mind can be
trained to let go no longer seeking pleasure in these impermanent conditions. In doing so,
a mind that is liberated will still experience much fun and joy. In fact, an Enlightened mind
will experience even more fun and joy than in the unEnlightened state.
The Enlightened mind will not experience the displeasure and dissatisfaction of temporary
pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant.
Instead, there will be unconditioned joy that fills the mind.
The Buddha chose to leave the household life “going forth from the home life into
homelessness” as a roaming and wandering Ascetic. He observed how difficult and
challenging it was to let go while living a household life. But, not everyone will need to
leave the household life to attain Enlightenment.
As described previously in this book, attaining Enlightenment in the household life now is
much more likely than during the lifetime of Gotama Buddha. While Practitioners did
attain Enlightenment in the household lifestyle during the lifetime of The Buddha, it was
very challenging, so many people did choose to ordain.
Today, we have the wisdom that will help a Household Practitioner attain Enlightenment
through applying determination, dedication, and diligence to developing their life practice
in The Buddha’s Way.
Attaining Enlightenment in the ordained or household life is a challenge. But, through
focusing on just one step at a time, a Practitioner can actively move towards
Enlightenment.
46


Chapter 11
Five Future Dangers in the Way for Consideration
Monks, there are these five future dangers in the way of reflecting on which
the diligent, dedicated, determined Monk, forest-gone, ought to live just to
attain the unattained, to master the unmastered, to realize the unrealized.
What five?
(1) Take the case of a Monk who reflects thus:
I am now young, a mere youth, black-haired and endowed with the beauty of
youth, in the prime of life; but there will come a time when old age shall
touch this body: and when grown old and overcome by age, it is not easy to
attend to The Buddha’s Teachings, it is not easy to retreat to the forest
wilderness. Before that comes to me - unwished for, undesirable,
disagreeable condition comes upon me, let me in advance arouse energy for
the attainment of the unattained, to master the unmastered, to realize the
unrealized. Then when I am in that condition, I will reside at ease even
though I am old. This is the first future danger to consider which is enough
for a Monk to reside diligent, dedicated, determined…for the attainment of
the unattained.
(2) Again he reflects: I have health and well-being, a good digestion which is
neither too cold nor too heated, but moderate and suitable for striving; but
there will come a time when sickness shall touch this body, and sick and ill, it
is not easy to attend to The Buddha’s Teachings, it is not easy to retreat to
the forest wilderness. Before that comes to me - unwished for, undesirable,
disagreeable condition comes upon me, let me in advance arouse energy for
the attainment of the unattained, to master the unmastered, to realize the
unrealized. Then when I am in that condition, I will reside at ease even
though I am sick. This is the second future danger to consider which is
enough for a Monk to reside diligent, dedicated, determined…for the
attainment of the unattained.
(3) Again he reflects: Food is now plentiful, there has been a good harvest
and food is easy to get and it is easy to keep oneself going by gathering; but
there will come a time when there is famine, bad harvest, and difficulty in
getting food, when it will be hard to keep oneself going by gathering; and in
a time of famine people will move to where there is plentiful food and there
one will dwell in living conditions that are congested and crowded, it is not
easy to attend to The Buddha’s Teachings, it is not easy to retreat to the
48


forest wilderness. Before that comes to me - unwished for, undesirable,
disagreeable condition comes upon me, let me in advance arouse energy for
the attainment of the unattained, to master the unmastered, to realize the
unrealized. Then when I am in that condition, I will reside at ease even
though food is not plentiful. This is the third future danger to consider which
is enough for a Monk to reside diligent, dedicated, determined…for the
attainment of the unattained.
(4) Again he reflects: Now men reside in friendly fellowship together, blending
like milk and water, without disputes, but viewing each other with eyes of
affection; but there will come a time of fear, fear of robbers, and the people
of the countryside will mount their vehicles and flee. Fear-stricken men will
move away to where there is safety, and there one will dwell in living
conditions that are congested and crowded, it is not easy to attend to The
Buddha’s Teachings, it is not easy to retreat to the forest wilderness. Before
that comes to me - unwished for, undesirable, disagreeable condition comes
upon me, let me in advance arouse energy for the attainment of the
unattained, to master the unmastered, to realize the unrealized. Then when I
am in that condition, I will reside at ease even in a time of fear. This is the
fourth future danger to consider which is enough for a Monk to reside
diligent, dedicated, determined…for the attainment of the unattained.
(5) Moreover, Monks, the Monk reflects thus: Now The Community lives in
friendly fellowship together, finding comfort in one Teaching: but the time will
come when The Community will be fractured: and when that happens, it is
not easy to attend to The Buddha’s Teachings, it is not easy to retreat to the
forest wilderness. Before that comes to me - unwished for, undesirable,
disagreeable condition comes upon me, let me in advance arouse energy for
the attainment of the unattained, to master the unmastered, to realize the
unrealized. Then when I am in that condition, I will reside at ease even
though The Community is fractured. This is the fifth future danger to consider
which is enough for a Monk to reside diligent, dedicated, determined…for
the attainment of the unattained.
Monks, there are these five future dangers in the way to consider which the
diligent, dedicated, determined Monk, forest-gone, ought to live just to attain
the unattained, to master the unmastered, to realize the unrealized.
(Reference: AN 5.78)


In this Teaching from Gotama Buddha, he shares details of how a Practitioner should not
delay or push off the responsibility to train the mind, thus, not allowing the mind to
become complacent as this is dangerous to one’s progress on The Path to
Enlightenment.
While certain aspects of life may be comfortable for you now, that might not always be
the case due to The Universal Truth of Impermanence. The Buddha provides five (5)
situations, or dangers, to consider that will happen in the future that could inhibit one
from being able to learn and practice these Teachings to acquire the results of an
Enlightened mind.
1.) Old age can cause challenges for one as the unEnlightened mind will not be as sharp
to be able to learn, reflect, and practice these Teachings. With living an entire life with a
muddled mind, an elderly individual who is struggling with old age will find it a struggle to
learn and practice these Teachings. So, The Buddha provides guidance that while one is
young it is the ideal time to dedicate time, effort, energy, and resources towards learning
and practicing these Teachings.
There is no age that is too old to learn and practice these Teachings but this Teaching is
sharing that it would be more wise to choose to learn and practice while one is still young.
Do not delay the decision to learn and practice these Teachings any further. The right time
to learn and practice is always, right now.
Even if a Student is in the later phases of their life, they can still learn and practice to
experience improvement to the condition of the mind possibly attaining Enlightenment
during this life or at death.
If a Practitioner chooses to learn and practice these Teachings sooner in life, they will
have less conditioning to eliminate. A child, for example, has very little craving and anger
compared to an adult. An adult has other attributes that are beneficial and helpful in the
pursuit to Enlightenment but there is more pollution of mind to eliminate.
There is no wrong time to begin to learn and practice but choosing to do so earlier in life
can produce significant benefit as one will not need to live an entire life with
discontentedness and can enjoy the benefits of having made the wise decision to learn
and practice these Teachings while still young. If a Practitioner attains Enlightenment early
in life, they are then able to enjoy the benefits of an Enlightened mind their entire life
rather than experiencing constant struggles and difficulties living with an unEnlightened
mind.
2.) Good health is an attribute that makes learning and practicing these Teachings less
challenging. If there is bodily sickness, a Practitioner will be busy attending to the needs
of the physical body where they will find it more challenging to learn and practice these
Teachings.
While there is good health, rather than be complacent with the good health, a wise
Practitioner would instead use that to their advantage to learn and practice so that they
can get as much work accomplished in training the mind while there is still a healthy
body.
50


3.) Plentiful food allows for a Practitioner to be able to nourish the body maintaining its
strength and vitality. When food is easy to acquire, this is not a time to become
complacent but instead, a time to use this to your benefit so that you are able to apply
time, effort, energy, and resources towards learning and practicing these Teachings to
experience the results of an Enlightened mind.
Plentiful food may promote a complacent mind and one should not allow easy access to
food to lure the mind into complacency.
4.) Wholesome friends and associates is an important aspect of learning and practicing
these Teachings. Making the wise choice to have wholesome friends and associates will
positively influence you towards the attainment of Enlightenment.
While there are wholesome friends and associates, this would be the ideal time to actively
learn and practice these Teachings instead of allowing the comfort of wholesome friends
and associates to produce complacency or any sluggish conditions in the mind.
5.) The Community of Practitioners is highly important for one to develop their mind to
Enlightenment. A Practitioner would need to have confidence in The Buddha, The
Teachings, and The Community. Through developing this confidence and having access
to The Teachings and The Community, a Practitioner is then able to actively progress
towards Enlightenment.
While The Community of Practitioners is strong, this is the ideal time to develop the mind
towards Enlightenment rather than becoming complacent that this beneficial situation
exists.
All of these things are impermanent. If a Practitioner allows these beneficial attributes to
produce complacency rather than use them to their advantage, they could potentially be
gone and lost, then a Practitioner would lack these same attributes of youthfulness,
health, food, wholesome friends, and a strong Community of Practitioners which are all
helpful in one’s pursuit to Enlightenment.
It would be dangerous for one to become complacent with certain comforts that exist
now to delay applying time, effort, energy, and resources to learning, reflecting, and
practicing these Teachings on The Path to Enlightenment.
51


Chapter 12
Do Not Decline
Continue the Struggle
Two things, Monks, I have realized: To never be complacent with skillful
qualities; and not to shrink back from the struggle.
Without shrinking back, Monks, I struggle on thus:
Gladly would I have my skin and sinews and bones wither and my
body’s flesh and blood dry up, if only I may hold out until I win what may
be won by human strength, by human energy, by human striving.
It was by diligence that I achieved awakening, and by diligence that I won
the supreme freedom from bondage (Enlightenment).
And you too, Monks, do not decline the contest, but struggle on, saying to
yourselves: Gladly would I have my skin and sinews and bones wither and
my body’s flesh and blood dry up, if only I may hold out until I win what may
be won by human strength, by human energy, by human striving; then you
too, Monks, in no long time shall win that goal for which the Householders
rightly leave home for the homeless life, even that unmatched goal of
righteous living, realizing it for yourselves even in this very life; and having
reached it you shall reside therein.
Wherefore I say unto you, Monks: Thus must you train yourselves: We will
not decline the contest, but will struggle.
(Reference: AN 2.5)


In this Teaching from Gotama Buddha, he shares how it can be a struggle, at times, to
attain Enlightenment. But through the struggle, there is much wisdom that is acquired that
ultimately liberates the mind.
The Buddha shares “two things” that he realized, or learned, during his journey to
Enlightenment.
“To never be complacent with skillful qualities; and not to shrink back from the struggle”.
To never be complacent with skillful qualities: The Buddha explains that one should
never allow the mind to become complacent thinking that the skillful qualities acquired
are enough. Instead, continue to grow and develop throughout this entire life thinking
52


“gladly would I have my skin and sinews and bones wither and my body’s flesh and blood
dry up, if only I may hold out until I win what may be won by human strength, by human
energy, by human striving”.
A Practitioner should never convince the mind that its Enlightened. Instead, continue to
grow and progress on The Path to Enlightenment even once all discontentedness is
eliminated at which time, you will know the mind is Enlightened. Never convincing the
mind it is Enlightened means that you will continue to develop ensuring that you reach the
ultimate goal - “the supreme freedom from bondage (Enlightenment)”.
The ego is going to constantly be telling you that you are more Enlightened than you truly
are. The ego is not interested in leaving. It is like a bad tenant that does not want to get
evicted from the mind. It provides no benefit yet it continues to convince you to stick
around.
The ego will continually attempt to convince you that you are Enlightened which can put
the mind into a state of complacency. This allows the ego to stick around and inhibits you
from progressing to Enlightenment.
If the mind convinces itself that it’s Enlightened, because that’s what the ego is going to
attempt to do, then a Practitioner can easily fall short of Enlightenment while thinking and
believing they are Enlightened. This is detrimental to one’s life practice and progress to
Enlightenment.
Instead, never convince the mind that it is Enlightened and continue to progress further
and further on The Path to Enlightenment. As soon as complacency, arrogance, pride, or
ego arises in the mind, it’s not Enlightened. So convincing the mind that it is Enlightened,
only opens the door for complacency, arrogance, pride, and the ego, thus, defeating you
in the ultimate goal of liberation.
A wise Practitioner would continuously reside understanding “to never be complacent
with skillful qualities” because then they can continue to grow and progress on The Path
to Enlightenment. While we might conclude that a certain Practitioner has attained
Enlightenment, if that Practitioner themselves never convinces the mind that it is
Enlightened, they can continue to progress experiencing higher degrees and higher
qualities of Enlightenment.
While there is the fourth Stage of Enlightenment described as an Arahant, a being who
enters and resides in the fourth Stage of Enlightenment as an Arahant can continue to
experience increased benefits through never convincing the mind it is Enlightened while
staying dedicated to their practice. The danger would be to convince the mind that it is
Enlightened, when its really not, and the Practitioner falls short of the ultimate goal to then
experience rebirth all over again.
Instead, do “not shrink back from the struggle” and continue to be determined,
dedicated, and diligent to your growth. For a Practitioner to attain Enlightenment, they
would have needed a well developed life practice of continuous improvement. Rather
than halting the improvement once the mind experiences the elimination of
discontentedness, it will be relatively straight forward and with ease that a Practitioner
can continue to focus on development of the mind experiencing continuous benefits as
the mind becomes even more focused, concentrated, clear, and wise with deep memory.
53


While the elimination of discontentedness is the ultimate goal, there are multiple benefits
experienced as the mind gradually awakens to Enlightenment. These benefits only
heighten as one continues to develop their life practice even once the mind has attained
the fourth Stage of Enlightenment as an Arahant.
Attaining Enlightenment is like the beginning of the rest of your life.
All the way up until the mind attains Enlightenment, a Practitioner will have been
experiencing discontentedness. In certain times during your life, there might have been
significant discontentedness.
But, through determination, dedication, and diligence, a Practitioner who attains
Enlightenment will eliminate 100% of all discontentedness. The mind and your life will be
completely peaceful where one has fully understood and is fully practicing The Natural
Laws of Existence. The mind will have focus, concentration, clarity, wisdom, and deep
memory. Therefore, anything that you choose to do in your life can be a resounding
success.
No matter what an Enlightened being chooses to do in their life, it will be highly
successful. There is nothing holding an Enlightened being back from massive success in
their life, whatever success means to you.
Success is not necessarily the accumulation of wealth, but an Enlightened being will
already know that. It is possible to be wealthy and Enlightened, but the mind will first
need to eliminate its craving/desire/attachment to wealth.
An Enlightened being can embark forward on any aspect of life they choose and with the
qualities of mind they have cultivated, they will experience massive success in all parts of
their life - both personally and professionally. An Enlightened being is a problem solver
who solved the most significant problem they have ever faced throughout countless lives.
They have figured out how to eliminate the discontent feelings that plague the mind. If
they can resolve this challenge, there is no challenge they cannot overcome.
Their determination, dedication, and diligence to solving this challenge surpasses all other
challenges that they will ever face. An Enlightened being has deep wisdom to face any
challenge that presents itself because they know that the challenge is impermanent and
its only a matter of applying the appropriate wisdom to overcome the challenge.
Attaining Enlightenment is the beginning of the rest of your life. Your last life. The very
best life. The life where all discontentedness is eliminated and the mind resides
completely peaceful, calm, serene, and content with joy - permanently.
54


Chapter 13
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.
56


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.
57


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.
58


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).
59


Chapter 14
To Select the Place to Live
Here, Monks, a Monk lives in some jungle thicket. While he is living there his
unestablished mindfulness does not become established, his
unconcentrated mind does not become concentrated, his undestroyed taints
do not come to destruction, he does not attain the unattained supreme
security from bondage (Enlightenment); and also the necessities to sustain
life that should be obtained by one gone forth robes, almsfood, resting place,
and medical care - are hard to come by. That Monk should depart from that
jungle thicket that very night or that very day; he should not continue living
there.
Here, Monks, a Monk lives in some jungle thicket. While he is living there his
unestablished mindfulness does not become established, his
unconcentrated mind does not become concentrated, his undestroyed taints
do not come to destruction, he does not attain the unattained supreme
security from bondage (Enlightenment); yet the necessities to sustain life that
should be obtained by one gone forth robes, almsfood, resting place, and
medical care - are easy to come by. The Monk should consider thus:
However, I did not go forth from the home life into homelessness for the sake
of robes, almsfood, resting place, and medicinal care. Having reflected thus,
that Monk should depart from that jungle thicket; he should not continue
living there.
Here, Monks, a Monk lives in some jungle thicket. While he is living there his
unestablished mindfulness becomes established, his unconcentrated mind
becomes concentrated, his undestroyed taints come to destruction, he
attains the unattained supreme security from bondage (Enlightenment); yet
the necessities to sustain life that should be obtained by one gone forth
robes, almsfood, resting place, and medical care - are hard to come by. The
Monk should consider thus: However, I did not go forth from the home life
into homelessness for the sake of robes, almsfood, resting place, and
medicinal care. Having reflected thus, that Monk should continue living in
that jungle thicket; he should not depart.
60


Here, Monks, a Monk lives in some jungle thicket. While he is living there his
unestablished mindfulness becomes established, his unconcentrated mind
becomes concentrated, his undestroyed taints come to destruction, he
attains the unattained supreme security from bondage (Enlightenment); and
also the necessities to sustain life that should be obtained by one gone forth
robes, almsfood, resting place, and medical care - are easy to come by. That
Monk should continue living in that jungle thicket as long as life lasts; he
should not depart.
(In the case of selecting a certain village, town, city, country, person, similar
discourses were spoken.)
(Reference: MN 17)


In this Teaching from Gotama Buddha, he shares Teachings that can help a Practitioner
select a place to live.
While this Teaching is shared and described in a way that relates to the ordained lifestyle,
this Teaching can be applied to the household lifestyle as well.
The Buddha is essentially helping Practitioners understand that the goal of this life, and
especially ordained life, is to develop the mind towards the attainment of Enlightenment.
Gotama Buddha presents four (4) different situations that could exist and provides
guidance if one finds themselves in that situation.
(1) If a Practitioner finds they are in a living situation where they are unable to actively
develop the mind and the necessities to sustain life are difficult to acquire, The Buddha
advises that one should leave that location “that very night or that very day; he should not
continue living there”.
The goal of this life should be to develop the mind and in order to accomplish that goal, a
Practitioner will need to sustain their life. In this situation, the Practitioner is not able to
develop their mind nor sustain their life, thus, The Buddha advises to leave that location
immediately.
(2) If a Practitioner finds they are in a living situation where they are unable to actively
develop the mind and the necessities to sustain life are easy to acquire, The Buddha
advises that one should leave that location. He says, they “should not continue living
there”.
The goal of this life should be to develop the mind and in order to accomplish that goal, a
Practitioner will need to sustain their life but sustaining life is not the only goal. In this
situation, the Practitioner is not able to develop their mind but can easily sustain their life,
thus, The Buddha advises that one “should not continue living there” because there is no
ability to develop the mind.
61


You might consider that if you are living with other people who are unsupportive of your
journey to Enlightenment, abusive situations, or places where life sustaining resources
might be easy to acquire but the environment is not one that is conducive to the
development of the mind, this is a living situation that you should leave. Otherwise, you
might be sustaining your life but you are unable to cultivate the mind towards the
attainment of Enlightenment. The being is trapped and unable to experience liberation
because one is choosing to stay stuck in an environment that is mentally unhealthy and
unsupportive, so why stay?
Making adjustments to one’s life moving towards an environment that is conducive of
development on The Path to Enlightenment may take time to obtain. If one’s life is being
sustained through the resources needed for life, that is a benefit. With that foundation, a
Practitioner can then start to look for a different opportunity where they can move to an
environment where development of the mind and life sustaining resources are available,
like described in option 4.
Choosing where to live is an important and impactful decision that one should closely
consider ensuring a wise decision is made. A hasty decision of where to live could result
in an unbeneficial outcome. If you realize that you are in a situation that is unconducive to
your growth and progress in life, rather than jumping into another situation that is
unbeneficial, ensure you take your time making a wise decision that will lead to
wholesome outcomes.
Notice The Buddha does not advice to immediately leave this situation but instead, his
guidance is that one “should not continue living there” because there is no ability to
develop the mind.
(3) If a Practitioner finds they are in a living situation where they are able to actively
develop the mind and the necessities to sustain life are not easy to acquire, The Buddha
advises that one should continue to live at that location. He says, they should “continue
living (there); he should not depart”.
The goal of this life should be to develop the mind and in order to accomplish that goal, a
Practitioner will need to sustain their life but sustaining life is not the only goal. In this
situation, the Practitioner is able to develop their mind but cannot easily acquire the
needed supplies to sustain their life, thus, The Buddha advises that one “continue living
(there); he should not depart” because there is the ability to develop the mind while
obtaining the needed resources to sustain life is more challenging.
The priority is to develop the mind so as long as life sustaining resources are obtainable,
one should continue to reside in a location such as this, because the primary goal of
developing the mind exists.
So even though life sustaining resources “are hard to come by”, The Buddha advises to
reside in this location. With that said, a Practitioner should still be interested in moving
towards a living situation as described in option 4.
62


(4) If a Practitioner finds they are in a living situation where they are able to actively
develop the mind and the necessities to sustain life are easy to acquire, The Buddha
advises that one should continue to live at that location “as long as life lasts; he should
not depart”. Essentially, The Buddha advises that this is the ideal location to reside and
one should stay at this location the remaining time of their life.
The goal of this life should be to develop the mind and in order to accomplish that goal, a
Practitioner will need to sustain their life. In this situation, the Practitioner is able to
develop their mind and can easily acquire the needed supplies to sustain their life, thus,
The Buddha advises that one should “continue living (there); as long as life lasts; he
should not depart”. This is the ideal location to live the rest of this life continuing to
develop the mind and live at ease with the needed resources to sustain life while keeping
impermanence in mind.
There may come a time when, due to impermanence, living in this location is not possible.
Therefore, knowing the attributes that are important to select a location to live, one can
then find a new location where development of the mind is the priority and easily
acquiring life sustaining resources “are easy to come by”.
A wise Practitioner might choose to employ this same Teaching related to the work
environment. The Buddha is describing how to select a location for living but in
many ways, our modern day work environment should provide these same
attributes as described in this Teaching from Gotama Buddha.
Rather than developing the mind, this can be related to developing one’s career skills.
And instead of acquiring the necessities to sustains one’s life, this can be related to the
income provided at the job.
(1) If one is not able to develop their career skills and the provided income is low, it would
be advisable to leave that position at the soonest possible time.
To excel in life and professional life, one will need to be continuously developing their
professional skills. A work environment that does not provide career growth nor a
reasonable income is an occupation that might be described as a “dead end job”.
Instead, a wise Practitioner would look for an opportunity where career growth is possible
and there is a reasonable income to support your life as described in option 4.
(2) If one is not able to develop their career skills and the provided income is reasonable,
it would be advisable to leave that position seeking growth and opportunity which will
result in the ability to sustain one’s career over a longer period of time.
If you are in a position where the income is reasonable yet there is no career growth, then
one’s career could easily stagnate where you will find yourself lacking the future ability to
obtain increased opportunities as life progresses.
To excel in life and professional life, one will need to be continuously developing their
professional skills. A work environment that does not provide career growth but does
provide a reasonable income is an occupation that might be described as a “stagnating
job”. Instead, a wise Practitioner would look for an opportunity where career growth is
possible and there is a reasonable income to support your life as described in option 4.
63


(3) If one is able to develop their career skills but the provided income is low, it would be
advisable to stay in that position seeking growth and opportunity which will result in the
ability to sustain one’s career over a longer period of time with the potential for increased
income as one’s wisdom increases.
A Practitioner might choose to think of the improved career skills and growth as part of
their compensation rather than, having the view that all compensation is through
monetary gain. Through acquiring professional positions that support your career growth,
especially early in your career, you will be able to develop wisdom which will always lead
to improved income. If you prioritize income over wisdom, you may find that your career
will “stagnate” leaving you unable to acquire the income you need later in life when your
professional skills are no longer relevant or desirable in the marketplace. Instead, prioritize
your career growth through acquiring new skills rather than acquiring income. This will
result in more wisdom which employers will always be willing to compensate you for as
you become an expert in your field.
If you are in a position where the income is low yet there is career growth, then one’s
career could easily grow where you will find yourself with the future ability to obtain
increased opportunities and income as life progresses.
To excel in life and professional life, one will need to be continuously developing their
professional skills. A work environment that does provide career growth but provides a
low income is an occupation that might be described as a “growth job”. A wise
Practitioner would benefit from this opportunity where career growth is possible and
understand that compensation is all inclusive of training, quality of work, and income. As
long as there is enough income to support and sustain a modest life, you might decide to
prioritize growth of career skills rather than income, allowing you to become an expert in
your field where your skills will be in high demand ensuring longevity in your career with
the ability to obtain increased amounts of income as your wisdom and responsibilities
increase.
(4) If one is able to develop their career skills and the provided income is reasonable, it
would be advisable to stay in that position for an extended period of time seeking growth
and opportunity which will result in the ability to sustain one’s career over a longer period
of time with continually increasing amounts of income as one’s wisdom and
responsibilities increase.
A Practitioner might choose to think of the improved career skills and growth as part of
their compensation in addition to the monetary gain. Through acquiring professional
positions that support your career growth, especially early in your career, you will be able
to develop wisdom which will always lead to improved income.
To excel in life and professional life, one will need to be continuously developing their
professional skills. A work environment that does provide career growth and does provide
a reasonable income is an occupation that might be described as the “ideal job”. A wise
Practitioner would benefit from this opportunity where career growth is possible and
understand that compensation is all inclusive of training, quality of work, and income. As
long as there is continued growth and income to support and sustain your life, you might
decide to stay at this job for as long as possible.
64


Chapter 15
With The Elimination of Excitement Comes The
Complete Destruction of Discontentedness
Punna, there are forms recognizable by the eye that are desirable, lovely,
agreeable, pleasing, sensually enticing, tempting. If a Monk does not seek
excitement in them, does not welcome them, and does not remain holding to
them, excitement is eliminated in him. With the elimination of excitement,
Punna, there is the elimination of discontentedness, I say.
There are, Punna, sounds recognizable by the ear…, odors recognizable by
the nose..., flavors recognizable by the tongue..., physical objects
recognizable by the body…, mental objects recognizable by the mind that
are desirable, lovely, agreeable, pleasing, sensually enticing, tempting. If a
Monk does not seek excitement in them, does not welcome them, and does
not remain holding to them, excitement is eliminated in him.
With the elimination of excitement, Punna, there is the elimination of
discontentedness, I say.
(Reference: SN 35.88)


In this Teaching from Gotama Buddha, he shares a Teaching that will help you see that
the conditioned pleasant feelings are just as much of a problem as the painful feelings
and the feelings that are netter painful-nor-pleasant.
The mind will experience desirable, lovely, agreeable, pleasing, sensually enticing, and
tempting forms that the mind sees through the eyes. If a Practitioner does not long or
yearn for excitement in these agreeable forms, welcome them, or remain holding on to
them, then the mind can eliminate its craving/desire/attachment to impermanent
conditions that are creating the impermanent pleasant feelings causing the mind to be
dissatisfied (i.e. discontent). Because the pleasant feelings are based on impermanent
conditions and are not permanent, the mind eventually becomes discontent or
dissatisfied with the constant struggle attempting to hold on to the pleasant feelings
permanently. While the mind experiences temporary pleasantness, it will eventually swing
to painful feelings or feelings that are neither painful-nor-pleasant due to the mind basing
its inner feelings on impermanent conditions.
Through the elimination of craving/desire/attachment for desirable and agreeable forms,
sounds, odors, flavors, physical objects, and mental objects through the eyes, ears, nose,
tongue, body, and mind, a Practitioner will gradually eliminate all discontentedness.
The unEnlightened mind will continue to long with a strong eagerness for pleasant
feelings through The Six Sense Bases and as long as the mind is seeking, welcoming,
and holding on to the cravings/desires for these pleasant feelings chasing after the
objects of its affection, the mind will continue to experience discontentedness including
painful feelings and feelings that are neither painful-nor-pleasant.
The mind needs to be trained to be “satisfied with what is” rather than continuously chase
after the objects of its affection to experience pleasant feelings. Allowing the mind to
continue to chase after pleasant feelings is to invite painful feelings and feelings that are
neither painful-nor-pleasant into the mind.
Because the conditions that create pleasant feelings are impermanent, eventually the
mind will be unable to acquire those conditions to create the pleasant feelings, thus,
painful feelings or feelings that are neither painful-nor-pleasant will be experienced.
Detailed explanation of The Six Sense Bases is available in this same book series found in
the book “The Six Sense Bases” (Volume 9).
66


Chapter 16
The Cause of Discontentedness
There are, Migajāla, forms recognizable by the eye that are desirable, lovely,
agreeable, pleasing, sensually enticing, tempting.
If a Monk seeks excitement (pleasant feelings) in them, welcomes them, and
remains holding to them, excitement arises. When there is excitement, there
is craving and desire. When there is craving and desire, there is bondage.
Bound by the fetter of sensual desire, Migajāla, a Monk is called one
dwelling with a partner.
(In the case of sounds recognizable by the ear … odors recognizable by the
nose ... flavors recognizable by the tongue ... physical objects recognizable
by the body ... mental objects recognizable by the mind, the discourses are
similar to that of forms recognizable by the eye.)
(Reference: SN 35.63)


In this Teaching from Gotama Buddha, he highlights his central Teaching of how craving/
desire/attachment leads to discontentedness of the mind describing craving as a
“partner”. One who has eliminated craving/desire/attachment is described as a “lone
dweller”.
With craving/desire/attachment in the mind, a Practitioner’s mind will be unliberated
experiencing continuous discontentedness. The mind will continue to chase after the
objects of its affection in an attempt to please the craving. Never experiencing lasting
satisfaction, the mind continues to long with a strong eagerness through The Six Internal
Sense Bases of the eyes, ears, nose, tongue, body, and mind for The Six External Sense
Bases of forms, sounds, odors, flavors, physical objects, and mental objects.
The mind is “bound by the fetter of sensual desire”. The mind is inhibited, trapped, and
bound to getting pleasure through The Six Sense Bases attempting to satisfy its “sensual
desire” but never experiences lasting satisfaction due to the mind basing its inner feelings
on impermanent conditions through The Six Sense Bases.
The unEnlightened mind wants “desirable, lovely, agreeable, pleasing, sensually enticing,
tempting” forms, sounds, odors, flavors, physical objects, and mental objects at all times
permanently. The unEnlightened mind is chasing pleasant feelings “seeks excitement in
them, welcomes them, and remains holding to them, excitement arises”.
“When there is excitement, there is craving and desire” as the mind will be unable to be
calm and peaceful while excitement arises and the mind obsesses with craving/desire.
Even though one may be alone, with craving/desire/attachment, a Practitioner “is called
one dwelling with a partner”.
The Buddha explains, “there is bondage. Bound by the fetter of sensual desire” when
there is craving/desire/attachment through The Six Sense Bases, the mind is bound, not
liberated, it is stuck in The Cycle of Rebirth and the cycle of continuous
discontentedness.
A Practitioner who has trained the mind to eliminate craving/desire/attachment is
released from the fetter of sensual desire.
Sensual desire is just one of The Ten Fetters that needs to be eliminated to experience
Enlightenment. Liberating the mind from all of The Ten Fetters a Practitioner will
experience peace, calmness, serenity, and contentedness with joy - permanently.
Detailed explanation of The Six Sense Bases is available in this same book series found in
the book “The Six Sense Bases” (Volume 9).
68


Chapter 17
With the Elimination of Excitement
There is the Elimination of Discontentedness
Punna, there are 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…mental objects
recognizable by the mind that are wished for, desired, agreeable, and
likeable, connected with sensual desire and provocative of craving.
If a Monk does not experience excitement (pleasant feelings) in them,
welcome them, and remain holding to them, excitement is eliminated in him.
With the elimination of excitement, Punna, there is the elimination of
discontentedness, I say.
(Reference: SN 35.88)


In this Teaching from Gotama Buddha, he shares how the elimination of excitement (i.e.
pleasant feelings) leads to the elimination of all discontentedness.
Because of sensual desire, the mind is longing, yearning, and obsessed with seeking
pleasant feelings through The Six Sense Bases. As long as the mind continues to do this,
it will experience discontentedness as the conditions that create the pleasant feelings are
not permanent and it is only a matter of time before painful feelings or feelings that are
neither painful-nor-pleasant will invade the mind.
Through training the mind to eliminate craving/desire for pleasant feelings, the mind will
then also eliminate painful feelings and feelings that are neither painful-nor-pleasant.
69


Chapter 18
The Destruction of Excitement
Monks, attend carefully to forms. Recognize the impermanence of forms as it
really is. When a Monk, attending carefully to forms, recognizes the
impermanence of forms as it really is, he feels indifferent towards forms.
With the destruction of excitement (pleasant feelings) comes destruction of
craving and desire; with the destruction of craving and desire comes
destruction of excitement.
With the destruction of excitement, craving, and desire the mind is said
to be well liberated.
(In the case of sounds, odors, flavors, physical objects, and mental objects,
the discourses are similar to that of forms.)
(Reference: SN 22.52)