One tranquil in body experiences contentedness.
The mind of one who is content becomes concentrated.
When the mind is concentrated, experiences become easily recognizable or
clear in the mind.
Because experiences become easily recognizable or clear in the mind, one is
considered as ‘one who resides diligently’.
(Similar discourses are spoken in the case of the ear sense base, the nose
sense base, the tongue sense base, the body sense base, and the mind
sense base.)
It is in such a way, Monks, that one resides diligently.
(Reference: SN 35.97)
In this Teaching from Gotama Buddha, he shares how a Practitioner can dwell negligently
or reside diligently based on whether they have restraint of The Six Sense Bases.
If a Practitioner dwells without restraint over The Six Sense Bases, the mind is considered
to be soiled or unclean. When the mind is soiled, there is no gladness, joy, tranquility (i.e.
calm), and one dwells in discontentedness. When the mind is discontent, there is no
concentration or clarity of mind. Thus, a Practitioner who dwells in discontentedness with
an unconcentrated mind is being negligent in their approach to actively training the mind
towards the attainment of Enlightenment.
Conversely, if a Practitioner resides with restraint over The Six Sense Bases, the mind is
considered to not be soiled or unclean. When the mind is not soiled, there is gladness,
joy, tranquility (i.e. calm), and one resides in contentedness. When the mind is content,
there is concentration or clarity of mind. Thus, a Practitioner who resides in
contentedness with a concentrated mind is being diligent in their approach to actively
training the mind towards the attainment of Enlightenment.
If you are interested in the attainment of Enlightenment, you will need to actively train the
mind to be able to restrain The Six Sense Bases.
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Chapter 30
Diligence is Declared to be The Chief
Monks, whatever beings there are - whether those without feet or those with
two feet or those with four feet or those with many feet, whether consisting
of form or formless, whether insightful, non-insightful, or neither insightful nor
non-insightful - The Tathāgata the Arahant, The Perfectly Enlightened One, is
declared to be the chief among them.
So too, whatever wholesome states there are, they are all rooted in diligence,
merge upon diligence, and diligence is declared to be the chief among them.
When a Monk is diligent, it is to be predicted that he will develop and
cultivate The Noble Eight Fold Path.
(The Tathāgata also made analogies of ‘diligence’ being the chief with the
following:
• elephant’s footprint being the chief among footprints of all living beings;
• roof peak being the chief among all the rafters of a peaked house;
• black orris being the chief among all fragrant roots;
• red sandalwood being the chief among all fragrant heartwoods;
• jasmine being the chief among all fragrant flowers;
• Wheel-Turning Monarch being the chief among all petty Princes;
• radiance of the moon being the chief among the radiance of all the stars;
• the sun in autumn when the sky is clear and cloudless shines and beams
and radiates;
• Kasian cloth being the chief among all woven cloths.)
(Reference: SN 45.139)


In this Teaching from Gotama Buddha, he shares how diligence is the most important
asset or quality of mind for a Practitioner on The Path to Enlightenment.
Without diligence to develop one’s life practice, a Practitioner would find it extremely
difficult to progress on The Path to Enlightenment.
The unEnlightened mind will experience sluggishness, complacency, lack of motivation or
enthusiasm, doubt, and other unwholesome mental states that will hinder one from
consistent progress.
Through developing and cultivating diligence to develop one’s life practice, this would
include practicing the Enlightenment factor of Energy.
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
Through observing the continuous benefits experienced through learning, reflecting, and
practicing these Teachings, a Practitioner can develop increased amounts of diligence. To
accomplish this goal, a Practitioner needs to despise discontentedness so much that they
are highly motivated to eliminate it from the mind. There is no specific meditation or other
aspect of practice that can help a Practitioner develop diligence other than one’s own
motivation to rid themselves of all discontentedness and the suffering it causes.
Being part of an active Community of Practitioners can be encouraging, supportive, and
motivating but ultimately, a Practitioner will need to actively pursue their own learning,
reflection, and practice of these Teachings. The Path to Enlightenment is an independent
journey where one seeks guidance from a Teacher but all the work and effort needs to
come from the Student. A Teacher, nor anyone else, can give a Student Enlightenment.
Each Practitioner will need to actively, consistently, and diligently work towards the goal
of their own Enlightenment.
Sustaining one’s energy and effort over the duration of multiple years is what will produce
the results of Enlightenment. Short bursts of energy and effort based on craving/desire/
attachment to attain Enlightenment will quickly burn out resulting in a Practitioner
potentially giving up on their progress. The unEnlightened mind is like a wild animal that,
at times, does not want to be trained or tamed.
It is only diligence that will sustain a Practitioner’s continued growth.
Diligence: careful and persistent work or effort.
There will be many challenges along The Path to Enlightenment. There will be times when
the mind struggles and fights itself not being interested to give up its old ways. But,
through remaining careful and persistent to work and apply effort, a Practitioner can
experience the joy of liberating the mind from discontentedness.
No one ever said life would be “easy” but it’s also not supposed to be “tough”.
Learning Gotama Buddha's Teachings is not “easy” but learning and practicing The
Teachings of The Buddha will ensure “life is not tough”.
112


Chapter 31
Only With Sense Control That One Can Fulfill
The Four Foundations of Mindfulness
Monks, save one (and not) give up six things, he cannot become one who
resides in reflecting on the body as body.
What six?
(1) Excitement in activity,
(2) (Excitement in) gossip,
(3) (Excitement in) sleep,
(4) (Excitement in) company,
(5) Being without a guard on the sense-doors, and
(6) Immoderate in eating.
Surely, Monks, save one (and not) give up these six, he cannot become one
who resides in reflecting on the body as body. But one surely can if one
gives up these six.
(Reference: AN 6.117)


In this Teaching from Gotama Buddha, he shares six things that need to be eliminated
from one’s life practice to be able to develop The Four Foundations of Mindfulness.
(1) Excitement in activity: If there is craving/desire/attachment for certain activities, the
mind will experience the arising of pleasant feelings such as excitement. This is due to
lack of sense control through The Six Sense Bases. Through training the mind to have
restraint, a Practitioner can then participate in activities and enjoy activities but is able to
do so without craving/desire/attachment.
(2) (Excitement in) gossip: If there is craving/desire/attachment to gossip, the mind will
experience the arising of pleasant feelings such as excitement. This is due to lack of
sense control through The Six Sense Bases. Through training the mind to have restraint, a
Practitioner can eliminate the craving/desire/attachment to gossiping.
(3) (Excitement in) sleep: If there is craving/desire/attachment to sleep, the mind will
experience the arising of pleasant feelings such as excitement. This is due to lack of
sense control through The Six Sense Bases. Through training the mind to have restraint, a
Practitioner can eliminate the craving/desire/attachment to sleep while still being able to
relax and rest as needed to eliminate tiredness.
114


(4) (Excitement in) company: If there is craving/desire/attachment for friends or family to
visit you, the mind will experience the arising of pleasant feelings such as excitement.
This is due to lack of sense control through The Six Sense Bases. Through training the
mind to have restraint, a Practitioner can then enjoy visits by friends and family but is able
to do so without craving/desire/attachment.
(5) Being without a guard on the sense-doors: A Practitioner will need to develop the
ability to guard the doorways to discontentedness through restraint of the mind through
The Six Sense Bases. Mindfulness or awareness of mind is what guards the mind. A
Practitioner will need to be watchful of the mind during all waking hours.
(6) Immoderate in eating: A Practitioner will need to develop the ability to eat in
moderation rather than eat based on emotions. The Buddha guided Students to eat
enough to eliminate hunger pain but not to indulge in overeating. Overeating is based in
craving/desire/attachment with a lack of control of The Six Sense Bases. Through training
the mind to eat in moderation, a Practitioner can gain control of The Six Sense Bases
resulting in improved mental discipline.
A Practitioner will need to eliminate the cravings/desires/attachments to excitement in
activities, gossip, sleep, company, and guard the sense-doors while training the mind to
eat in moderation. Through accomplishing this goal, a being can develop and cultivate
The Four Foundations of Mindfulness leading to 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).
115


Chapter 32
Taints To Be Abandoned By Restraining
What taints, Monks, should be abandoned by restraining?
Here a Monk, reflecting wisely, resides with the eye sense base restrained…
the ear sense base restrained…the nose sense base restrained...the tongue
sense base restrained…the body sense base restrained...the mind sense
base restrained.
While taints, frustration, and unrest (anxiety) might arise in one who resides
with the eye sense base unrestrained…the ear sense base unrestrained...the
nose sense base unrestrained…the tongue sense base unrestrained...the
body sense base unrestrained…the mind sense base unrestrained, there are
no taints, frustration, or unrest (anxiety) in one who resides with the sense
bases restrained.
These are called the taints that should be abandoned by restraining.
(Reference: MN 2)


In this Teaching from Gotama Buddha, he shares how the fetter/taint/pollution of mind
described as sensual desire should be abandoned by restraining the mind. Sensual desire
is part of The Ten Fetters.
He explains a Practitioner who has unrestrained sense bases that they will experience
frustration and unrest (i.e. anxiety). A Practitioner who has eliminated all the taints (i.e. The
Ten Fetters) with sense bases restrained that there will be no frustration or unrest (i.e.
anxiety).
The Ten Fetters
The Ten Fetters are the ten (10) individual aspects of the mind that need to be eliminated
to attain Enlightenment. The word “fetter” is defined as: “a chain or shackle used to
restrain a prisoner, typically placed around the ankles”. The Ten Fetters are essentially
keeping a being trapped in The Cycle of Rebirth bound to the endless cycle of continuous
rebirth experiencing discontentedness over countless lives.
It is not until one eliminates The Ten Fetters that a being's mind is liberated from
discontentedness and The Cycle of Rebirth. A fetter can also be referred to as a taint or
pollution of the mind. A taint is an impure quality of the mind and is why these need to be
eliminated to attain Enlightenment. The Ten Fetters pollute the mind not allowing us to
experience the brightness and radiance of the Enlightened mind.
116


These are “The Ten Fetters”. These are the chains that bind us into The Cycle of Rebirth
and to multiple lifetimes of experiencing continuous discontentedness. You must
eliminate these and practice The Seven Factors of Enlightenment to attain Enlightenment
- along with many other Teachings as part of The Eight Fold Path.
Lower Fetters
1.) Personal existence view (Eliminating the concept of a permanent self from the mind.
Realization of The Universal Truth of Non-self.)
2.) Doubt (Elimination of doubts about The Teachings and the ability of them to attain
Enlightenment. Confidence in The Buddha, The Teachings, The Community, your Teacher,
and your own ability to attain Enlightenment.)
3.) Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals,
ceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed
practice of The Eight Fold Path.)
4.) Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases:
eyes, ears, nose, tongue, body, and the mind.)
5.) Ill will (Elimination of hostility, hatred, anger, aggression, resentment, frustration,
irritation, annoyance, etc.)
Higher Fetters
6.) Desire for form (Elimination of desire for existence in the form realms; Animal or
Human. Elimination of the fear of death.)
7.) Desire for the formless (Elimination of desire for existence in the formless realms;
Hell, Afflicted Spirits, or Heaven.)
8.) Conceit (Elimination of arrogance, pride, judging, measuring or comparing as superior
or inferior to others. Ego is completely dissolved.)
9.) Restlessness (Elimination of confused, distracted, worried, anxious, restless state of
mind the opposite of “singleness of mind”.)
10.) Ignorance (Elimination of delusion or unknowing of true reality through acquiring
wisdom. Learn, reflect, and practice of The Teachings of The Buddha, such as, The Three
Universal Truths, The Four Noble Truths, The Eight Fold Path, The Five Precepts, The
Three Wholesome/Unwholesome Roots, The Natural Law of Kamma, The Cycle of
Rebirth, etc. all detailed later in this book and book series.)
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Chapter 33
Taints To Be Abandoned By Removing
What taints, Monks, should be abandoned by removing?
Here a Monk, reflecting wisely, does not tolerate an arisen thought of sensual
desire; he abandons it, removes it, does away with it, and obliterates it.
He does not tolerate an arisen thought of ill will… thought of cruelty... evil
unwholesome states: he abandons them, removes them, does away with
them, and obliterates them.
While taints, frustration, and unrest (anxiety) might arise in one who does not
remove these thoughts, there are no taints, frustration, and unrest (anxiety) in
one who removes them.
These are called the taints that should be abandoned by removing.
(Reference: MN 2)


In this Teaching from Gotama Buddha, he shares how a Practitioner should apply effort
and energy to actively eliminate thoughts of sensual desire, ill will, and cruelty in order to
train the mind to remove the taints (i.e. The Ten Fetters).
Through not allowing arisen unwholesome thoughts to exist or persist, the Practitioner
can be described as being diligent to actively apply effort and energy towards the
elimination of unwholesome qualities of mind on The Path to Enlightenment.
The longer a Practitioner allows unwholesome qualities of mind to exist in the mind, the
more effect they will have on the condition of the mind and forming mental objects.
Through actively working to eliminate the unwholesome thoughts that arise in the mind, a
Practitioner is saving themselves from a significant amount of discontentedness and
future effects of discontent feelings arising in the mind.
By not tolerating unwholesomeness in the mind, the Practitioner can remain watchful over
the mind with determination, dedication, and diligence moving the mind closer to
Enlightenment.
As a Practitioner removes The Ten Fetters from the mind, they will experience increased
benefits such as focus, concentration, memory, and clarity of mind.
118


Chapter 34
Benefit When Taints Are Abandoned
Monks, when for a Monk the taints that should be abandoned by restraining
have been abandoned by restraining…when the taints that should be
abandoned by removing have been abandoned by removing…
Then he is called a Monk who resides restrained with the restraint of all the
taints. He has severed craving, flung off the fetters, and with the complete
elimination of conceit he has made an end of discontentedness.
(Reference: MN 2)


119

In this Teaching from Gotama Buddha, he shares how a Practitioner who has eliminated
The Ten Fetters will have attained Enlightenment no longer experiencing any
discontentedness.
“Severed craving” is to have eliminated all craving/desire/attachment from the mind.
There will be no more longing with a strong eagerness for the objects of your affection.
“Flung off the fetters” is describing the elimination of all of The Ten Fetters.
“Elimination of conceit” is to eliminate the fetter/taint/pollution of mind described as
conceit.
“Made an end of discontentedness” is the result of attaining Enlightenment. The mind will
no longer experience any discontentedness.
To accomplish these goals, a Practitioner will need to train the mind to have restrain of
The Six Sense Bases and remove The Ten Fetters from the mind.
What are the advantages of attaining Enlightenment?
There are significant benefits that one will experience through the pursuit and attainment
of Enlightenment such as:
- Increased and high degree of focus
- Increased and high degree of concentration
- Improved and high degree of memory
- Clarity of thought and mind
An Enlightened being will no longer experience any discontent feelings such as sadness,
anger, frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc.
An Enlightened being will have deep wisdom in which to conduct daily life. They do not
argue, fight, or have any hostility.
They are polite, kind, friendly, respectful, calm, caring, etc. They deeply understand what
causes harm in the world and, thus, do not cause any harm through their intentions,
speech, actions, or livelihood so no harm comes to them.
An Enlightened being can create healthy personal and professional relationships with
ease.
Because of these benefits and others, their mind and their life are peaceful, calm, serene,
and content with joy for the remaining time of their life, their last life.
Enlightenment is a permanent mental state.
120

Destruction of
Excitement in Various
Ways
121


Chapter 35
Dispelling the Contact
Monks, consciousness comes to be based on two things.
And how, Monks, does consciousness come to be based on two things?
Consciousness is based on the eye and forms, there arises eye-
consciousness. The eye is impermanent, changing, becoming otherwise;
forms are impermanent, changing, becoming otherwise. Thus these two
things are moving and fluctuating, impermanent, changing, becoming
otherwise.
Eye-consciousness is impermanent, changing, becoming otherwise. The
cause and condition for the arising of eye-consciousness is also
impermanent, changing, becoming otherwise. When, Monks, eye-
consciousness has arisen based on a condition that is impermanent, how
could it be permanent?
The meeting, the encounter, the combining of these three things is called
eye-contact. Eye-contact too is impermanent, changing, becoming
otherwise. The cause and condition for the arising of eye-contact is also
impermanent, changing, becoming otherwise. When, Monks, eye-contact
has arisen based on a condition that is impermanent, how could it be
permanent?
Contacted, Monks, one feels, contacted one craves, contacted one
perceives. Thus these things, too are moving and fluctuating, impermanent,
changing, becoming otherwise.
(Similar discourses were recited in the case of ear-consciousness, nose-
consciousness, tongue-consciousness, body-consciousness, and mind-
consciousness.)
In dependence on the ear and sounds, there arises ear-consciousness…
In dependence on the nose and odors, there arises nose-consciousness…
In dependence on the tongue and flavors, there arises tongue-
consciousness…
122


In dependence on the body and physical objects, there arises body-
consciousness…
In dependence on the mind and mental objects, there arises mind-
consciousness…
The ear, nose, tongue, body, and mind are impermanent, changing,
becoming otherwise; mental objects are impermanent, changing, becoming
otherwise.
Thus two things are moving and fluctuating, impermanent, changing,
becoming otherwise.
Mind-consciousness is impermanent, changing, becoming otherwise. The
cause and condition for the arising of mind-consciousness is also
impermanent, changing, becoming otherwise. When, Monks, mind-
consciousness has arisen based on a condition that is impermanent, how
could it be permanent?
The meeting, the encounter, the combining of these three things is
called mind-contact.
Mind-contact too is impermanent, changing, becoming otherwise. The cause
and condition for the arising of mind-contact is also impermanent, changing,
becoming otherwise. When, Monks, mind-contact has arisen based on a
condition that is impermanent, how could it be permanent?
Contacted, Monks, one feels, contacted one craves, contacted one
perceives. Thus these things too are moving and fluctuating, impermanent,
changing, becoming otherwise.
It is in such a way, Monks, that consciousness comes to be based on
two things.
(Reference: SN 35.93)
123

In this Teaching from Gotama Buddha, he shares and walks Students through his
Teachings helping them to clearly see The Universal Truth of Impermanence.
He explains how consciousness or awareness is based on The Six Internal Sense Bases
and The Six External Sense Bases. This is called consciousness or awareness and is
impermanent.
With The Six Internal Sense Bases, The Six External Sense Bases, and awareness then
there is contact.
Eye + Form + Consciousness (i.e. Awareness) = Contact through the eyes
Ear + Sound + Consciousness (i.e. Awareness) = Contact through the ears
Nose + Odor + Consciousness (i.e. Awareness) = Contact through the nose
Tongue + Flavor + Consciousness (i.e. Awareness) = Contact through the tongue
Body + Physical Object + Consciousness (i.e. Awareness) = Contact through the body
Mind + Mental Object + Consciousness (i.e. Awareness) = Contact through the mind
Contact is impermanent but once one experiences contact through The Six Sense Bases,
the mind then experiences craving/desire/attachment.
124


Chapter 36
By Way of Right Intention
Monks, whatever a Monk frequently thinks and reflects upon, that will
become the disposition of his mind.
If he frequently thinks and reflects upon thoughts of sensual desire, he has
abandoned the thought of renunciation (letting go) to cultivate the thought of
sensual desire, and then his mind leans to thoughts of sensual desire.
If he frequently thinks and reflects upon thoughts of ill will, he has
abandoned the thought of non-ill will to cultivate the thought of ill will, and
then his mind leans to thoughts of ill will.
If he frequently thinks and reflects upon thoughts of cruelty, he has
abandoned the thought of harmlessness to cultivate the thought of cruelty,
and then his mind leans to thoughts of cruelty.
Just as in the last month of the rainy season, in the autumn, when the crops
thicken, a cattle worker would guard his cows by constantly tapping and
poking them on this side and that with a stick to check and curb them.
Why is that?
Because he sees that he could be beaten, imprisoned, fined, or blamed if he
let them stray into [the crops].
So too, I saw in unwholesome states danger, dishonor, and defilement, and
in wholesome states the benefit of renunciation (letting go), the aspect of
cleansing.
As I resided thus, diligent, dedicated, and determined, a thought of
renunciation (letting go) arose in me... a thought of non-ill will arose in me... a
thought of harmlessness arose in me. I understood thus: This thought of
renunciation (letting go) has arisen in me. This does not lead to my own
harm, or to others’ harm, or to the harm of both: it aids wisdom, does not
cause difficulties, and leads to Nibbāna (Enlightenment).
If I think and reflect upon this thought even for a night, even for a day, even
for a night and day, I see night and day, I see nothing to fear from it.
125


But with excessive thinking and reflection I might tire the body, and when the
body is tired, the mind becomes disturbed, and when the mind is disturbed,
it is far from concentration. So I steadied the mind internally, quieted it,
brought it to singleness, and concentrated it.
Why is that?
So that the mind should not be disturbed.
Monks, whatever a Monk frequently thinks and reflects upon, that will
become the disposition of his mind.
If he frequently thinks and reflects upon thoughts of renunciation (letting go),
he has abandoned the thought of sensual desire to cultivate the thought of
renunciation (letting go), and then his mind leans to thoughts of renunciation
(letting go).
If he frequently thinks and reflects upon thoughts of non-ill will, he has
abandoned the thought of ill will to cultivate the thought of non-ill will, and
then his mind leans to thoughts of non-ill will.
If he frequently thinks and reflects upon thoughts of harmlessness, he has
abandoned the thought of cruelty to cultivate the thought of harmlessness,
and then his mind leans to thoughts of harmlessness.
Just as in the last month of the hot season, when all the crops have been
brought inside the villages, a cattle worker would guard his cows while
staying at the root of a tree or out in the open, since he needs only to be
mindful that the cows are there; so too, there was a need for me only to be
mindful that those states were there.
(Reference: MN 19)


In this Teaching from Gotama Buddha, he shares details on Right Intention from The Eight
Fold Path and how it benefits the mind.
The Buddha is describing the development and cultivation of Right Intention comparing it
to guarding cattle.
If a Practitioner is not watchful over the mind with Right Mindfulness constantly allowing
the mind to dwell in sensual desire, ill will, and cruelty, then that is what one’s mind will
lean towards. The mind will have a predisposition towards sensual desire, ill will, and
cruelty.
But, if one is watchful over the mind practicing Right Mindfulness observant of any arising
sensual desire, ill will, or cruelty, then the Practitioner can apply Right Effort to eliminate
the unwholesome qualities of mind and arise the wholesome qualities to transform
sensual desire, ill will, and cruelty.
A Practitioner can practice the intention of renunciation, non-ill will (i.e. good will or
loving-kindness), and harmlessness.
It is through practicing Right Intention that the mind can be “primed” to learn, reflect, and
practice all the other steps on The Eight Fold Path.
Right Intention: The Right Intention, “right thought”, or “right thinking”, is formed by the
interest in relinquishment (letting go) along with the absence of ill will or harm in the mind.
You need to practice the intention to let go of unwholesomeness while developing a
practice of non-ill-will and harmlessness.
Goodwill, harmlessness, and wholesome intentions towards all beings is important.
Intentions based in ill will, harm, craving, anger, ignorance (unknowing of true reality), ego,
or other unwholesome mental states will produce poor speech and actions thus produce
unwholesome results (i.e. unwholesome Kamma).
You must always have the “right” or “proper” intention, thoughts, or thinking that is
positive and beneficial to other beings to produce the best outcomes for your own well-
being.
There are three aspects to Right Intention.
Renunciation: The mind needs to practice “renunciation” or “relinquishment”, the interest
and willingness to “let go” and “give up” unwholesomeness and the mind’s false beliefs
and false perceptions of reality. The cause of discontentedness is that the mind has
craving/desire/attachment (mental longing with a strong eagerness) which is the source of
all discontent feelings.
As long as the mind is “holding on”, then it will continue to experience discontentedness.
Until it trains to “let go” to reside “in the middle”, the mind will continually experience
discontentedness. With the intention of letting go, or relinquishment, the mind is prepared
to abandon its harmful habits and develop wholesome moral conduct and mental
discipline through all the other steps on The Eight Fold Path while eliminating its false
beliefs and perceptions of reality.
127


Non-Ill-Will: The mind needs to develop the intention and practice of loving-kindness,
which is the opposite of ill will or “non-ill-will”. Loving-kindness is active goodwill towards
all beings without judgment. A genuine interest in seeing all beings be well. Through
developing the intention for all beings to be well, including yourself, the mind is filled with
loving-kindness and has eliminated ill will. The mind is then uninterested to cause harm to
other beings and finds its way developing the remaining portions of The Eight Fold Path
as a well developed life practice.
Harmlessness: The mind needs to have the “right” or “proper” thought, thinking, or
intention to not be interested in producing harm to other beings. Any harm that we cause
to a being, is only going to be returned to us and be a source to cause our own harm.
Causing harm to other beings is like kicking up sand and having it blow back into your
eyes.
Knowing that any harm you cause is only going to be returned back to you, why would
the mind continue to choose to cause harm to others? A practice or intention of
harmlessness will ensure the mind is uninterested and unmotivated to cause harm to
other beings and will find it more seamless to make all the other decisions to cultivate The
Eight Fold Path and practice The Teachings in daily life.
Right Intention helps to form a foundation of wisdom in the mind to let go, having a
genuine interest in seeing all beings be well, and a practice of harmlessness which the
remaining factors of The Path to Enlightenment are then developed and practiced through
The Eight Fold Path.
128


Chapter 37
One Who Dismantles Not Builds Up
Abandons and Not Clings To The Five Aggregates
Monks, those Ascetics and Brāhmins who recollect (recall/remember) their
countless past lives all recollect The Five Aggregates subject to clinging or a
certain one among them.
What five?
When recollecting thus, Monks: I had such form in the past; it is just form
that one recollects.
When recollecting: I had such a feeling in the past; it is just feeling that one
recollects.
When recollecting: I had such a perception in the in the past; it is just
perception that one recollects.
When recollecting: I had such volitional formations (choices/decisions) in the
past; it is just volitional formations that one recollects.
When recollecting: I had such consciousness in the past; it is just
consciousness that one recollects.
And why, Monks, do you call it form?
It is deformed, Monks, therefore it is called form.
Deformed by what?
Deformed by cold, deformed by heat, deformed by hunger, deformed by
thirst, deformed by contact with flies, mosquitoes, wind, sun, and serpents.
It is deformed, Monks, therefore it is called form.
129

And why, Monks, do you call it feeling?
It feels, Monks, therefore it is called feeling.
And what does it feel?
It feels pleasure, it feels pain, it feels neither pain-nor-pleasure.
It feels, Monks, therefore it is called feeling.
And why, Monks, do you call it perception?
It perceives, Monks, therefore it is called perception.
And what does it perceive?
It perceives blue, it perceives yellow, it perceives red, it perceives white.
It perceives, Monks, therefore it is called perception.
And why, Monks, do you call them volitional formations?
They construct the conditioned, Monks, therefore they are called volitional
formations (choices/decisions).
And what is the conditioned that they construct?
They construct conditioned form as form; they construct conditioned feeling
as feeling; they construct conditioned perception as perception; they
construct conditioned volitional formations as volitional formations; they
construct conditioned consciousness as consciousness.
They construct the conditioned, Monks, therefore they are called volitional
formations (choices/decisions).
130


And why, Monks, do you call it consciousness?
It recognizes, Monks, therefore it is called consciousness.
And what does it recognize?
It recognizes sour, it recognizes bitter, it recognizes pungent, it recognizes
sweet, it recognizes sharp, it recognizes mild, it recognizes salty, it
recognizes bland.
It recognizes, Monks, therefore it is called consciousness.
Therein, Monks, the instructed Noble Disciple reflects thus: I am now being
consumed by form. In the past too I was consumed by present form. If I
were to seek excitement in future form, then in the future too I shall be
consumed by form in the very same way that I am now being consumed by
present form.
Having reflected thus, he becomes indifferent towards past form, he does
not seek excitement in future form, and he is practicing for distancing
towards present form, for its fading away and elimination.
(Similar discourses were also spoken in the case of feeling, perception,
volitional formations, and consciousness. The discourses then continued as
following.)
What do you think, Monks, is form permanent or impermanent?
‘Impermanent, Venerable Sir.’
Is what is impermanent discontentedness or contentedness?
‘Discontentedness, Venerable Sir.’
Is what is impermanent, discontentedness, and subject to change fit to be
regarded thus: This is mine, this I am, this is my self?
‘No, Venerable Sir.’
(Similar discourses were also spoken in the case of feeling, perception,
volitional formations, and consciousness. The discourses then continued as
following.)
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Therefore, Monks, any kind of form whatsoever, whether past, future, or
present, internal or external, gross or subtle, inferior or superior, far or near,
all consciousness should be seen as it really is with correct wisdom thus:
This is not mine, this I am not, this is not myself.
(Similar discourses were also spoken in the case of feeling, perception,
volitional formations, and consciousness. The discourses then continued
as following.)
This is called, Monks, a Noble Disciple who dismantles and does not build
up; who abandons and does not cling: who scatters and does not amass;
who extinguishes and does not inflame.
And what is it that he dismantles and does not build up? He dismantles form
and does not build it up. He dismantles feeling... perception... volitional
formations (choices/decisions)… consciousness and does not build it up.
And what is it that he abandons and does not cling to? He abandons form
and does not cling to it. He abandons feeling... perception... volitional
formations (choices/decisions)… consciousness and does not cling to it.
And what is it that he scatters and does not amass? He scatters form and
does not amass it. He scatters feeling...perception... volitional formations
(choices/decisions)… consciousness and does not amass it.
And what is it that he extinguishes and does not inflame? He extinguishes
form and does not inflame it. He extinguishes feeling... perception... volitional
formations (choices/decisions)... consciousness and does not inflame it.
Seeing thus, Monks, the instructed Noble Disciple experiences fading away
of strong feelings towards form, fading away of strong feelings towards
feeling, fading away of strong feelings towards perception, fading away of
strong feelings towards volitional formations (choices/decisions), fading
away of strong feelings towards consciousness. Experiencing fading away of
strong feelings, he becomes free of strong feelings. Through freedom from
strong feelings (his mind) is liberated. When it is liberated there comes the
knowledge: It’s liberated.
He understands: Destroyed is birth, the holy life has been lived, what had to
be done has been done, there is no more for this state of being.
132


This is called, Monks, a Noble Disciple who neither builds up nor dismantles,
but who resides having dismantled; who neither abandons nor clings, but
who resides having abandoned; who neither scatters nor amasses, but who
resides having scattered; who neither extinguishes nor inflames, but who
resides having extinguished it.
And what is it, Monks, that he neither builds up nor dismantles, but resides
having dismantled?
He neither builds up nor dismantles form, but resides having dismantled it.
He neither builds up nor dismantles feeling… perception... volitional
formations (choices/decisions)… consciousness, but resides having
dismantled it.
And what is it that he neither abandons nor clings to, but resides having
abandoned?
He neither abandons nor clings to form, but resides having abandoned it. He
neither abandons nor clings to feeling... perception... volitional formations
(choices/decisions)… consciousness, but resides having abandoned it.
And what is it that he neither scatters nor amasses, but resides having
scattered?
He neither scatters nor amasses form, but resides having scattered it. He
neither scatters nor amasses feeling... perception… volitional formations
(choices/decisions)… consciousness, but resides having scattered it.
And what is it that he neither extinguishes nor inflames, but resides having
extinguished?
He neither extinguishes nor inflames form, but resides having extinguished it.
He neither extinguishes nor inflames feeling... perception... volitional
formations (choices/decisions)… consciousness, but resides having
extinguished it.
When, Monks, a Monk is thus liberated in mind, the heavenly beings
together with Indra, Brahma (God), and Pajapati pay homage (respect) to him
from far away.
Homage (respect) to you, O thoroughbred man!
Homage (respect) to you, O highest among men!
We ourselves do not directly know
Dependent upon what you meditate.
133


(Reference: SN 22.79)
In this Teaching from Gotama Buddha, he shares details guiding Students to not hold on
to The Five Aggregates of form, feelings, perceptions, volitional formations (choices/
decisions), or consciousness. The Five Aggregates are shared in Chapter 7 of this book.
The Buddha describes the cause of discontentedness and continued rebirth as craving/
desire/attachment, etc. If the mind is unwise to this truth and continues to hold on to The
Five Aggregates, the Practitioner will continue to experience discontentedness and rebirth
in The Cycle of Rebirth.
None of The Five Aggregates are permanent, so why hold on to them?
Attempting to hold on to impermanent objects will only cause the mind discontentedness.
None of these Five Aggregates are “the self”.
Letting go of The Five Aggregates the mind can experience freedom from strong feelings,
liberation, and Enlightenment.
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Chapter 38
See As It Really Is
This world, become ablaze, by touch of sense afflicted
Utters its own grief. Whatever conceit one has,
Therein is instability. Existence in another,
Bound to existence, yet in existence it rejoices.
Excitement therein is fear and what it fears is harm.
For abandoning existence this Brahma’s life is lived.
Whatsoever Ascetics or Brāhmins have said that by existence is release from
existence, all of them are unreleased from existence, I declare.
But whatsoever Ascetics or Brāhmins have said that by the stopping of
existence there is a refuge from existence, all such are not free from
existence, I declare.
It is due to the foundation that this harm is produced.
By the ending of all grasping there is no production of harm.
Behold this many worlds, by ignorance afflicted.
Come into existence and thus with what has become excited,
Yet from existence not released. Yet, all existences
Wherever and in whatever state they be,
All are impermanent and harm and doomed to change.
In one who sees as it really is by perfect wisdom
The craving to exist is left; he joys not in its slaying
But craving’s complete ending, complete stopping, is Nibbāna
(Enlightenment).
Thus become cool, that Monk, no more reborn, no more existences.
Beaten is Māra. He’s won the fight: escaped all future existences.
(Reference: UD 3.10)


In this Teaching from Gotama Buddha, he shares further Teachings of how to bring an end
to all discontentedness and rebirth in The Cycle of Rebirth.
This world, become ablaze, by touch of sense afflicted Utters its own grief: The
world is engrossed and troubled by sensual desire.
Whatever conceit one has, Therein is instability: Conceit (arrogance, pride, judging,
measuring or comparing as superior or inferior to others) leads to instability in the mind.
Existence in another, Bound to existence, yet in existence it rejoices: Beings that are
excited in existence and are bound to continuous existence because of continued
excitement in existence.
Excitement therein is fear and what it fears is harm: That which one excites in will also
have fear to lose. What a being fears is harm coming to it through losing that which it
excites in.
For abandoning existence this Brahma’s life is lived: This life is to train the mind to
escape The Cycle of Rebirth through abandoning existence and abandoning craving to
have a future existence.
Whatsoever Ascetics or Brāhmins have said that by existence is release from
existence, all of them are unreleased from existence, I declare: If one feels that
through existing in this life or future lives one is released from existence, then they are not
yet released from existence. They have not yet escaped The Cycle of Rebirth because
there is still craving/desire for existence.
But whatsoever Ascetics or Brāhmins have said that by the stopping of existence
there is a refuge from existence, all such are not free from existence, I declare: If one
feels stopping existence there is protection (i.e. refuge) from existence (i.e. continued
rebirth), they are not yet free from existence as they have not yet escaped The Cycle of
Rebirth.
It is due to the foundation that this harm is produced: It is due to these false beliefs
and misperceptions that one continues to experience harm and discontentedness in The
Cycle of Rebirth through existence.
By the ending of all grasping there is no production of harm: Through the elimination
of craving/desire/attachment (i.e. grasping) there are no decisions made by an individual
that will produce harm.
Behold this many worlds, by ignorance afflicted: The Five Realms of Existence (i.e.
many worlds) are all harmed and affected by ignorance (unknowing of true reality).
Come into existence and thus with what has become excited, Yet from existence
not released: Due to continuous excitement in existence, a being has not yet escaped
The Cycle of Rebirth. They are not yet released from existence due to their excitement in
existence.
136


Yet, all existences Wherever and in whatever state they be, All are impermanent and
harm and doomed to change: All existences in all The Five Realms are impermanent (i.e.
temporary). One will experience harm as the mind is uncomfortable with change.
In one who sees as it really is by perfect wisdom
The craving to exist is left; he joys not in its slaying
But craving’s complete ending, complete stopping, is Nibbāna (Enlightenment):
Through learning, reflecting, and practicing these Teachings a Practitioner can observe
that craving/desire/attachment is the cause of all discontentedness and the fuel that
causes rebirth. A being will then eliminate craving/desire/attachment to exist (i.e. “craving
to exist is left”) but does not take joy in eliminating craving/desire/attachment. Instead,
they focus on the elimination and complete ending of craving/desire/attachment to attain
Enlightenment.
Thus become cool, that Monk, no more reborn, no more existences: Having
eliminated craving/desire/attachment no longer experiencing discontentedness (i.e.
booming cool), a Practitioner is no longer reborn into any future existences.
Beaten is Māra. He’s won the fight: escaped all future existences: An Enlightened
being has beaten Māra. They have won the internal struggle of the mind and have
escaped The Cycle of Rebirth where there will be no future rebirths.
137


Chapter 39
One Who Develops Mindfulness of Death
Diligently for The Destruction of the Taints
Monks, mindfulness of death, when developed and cultivated, is of great fruit
and benefit, culminating in the deathless (Enlightenment), having the
deathless as its conclusion. But do you, Monks, develop mindfulness of
death?
When this was said, one Monk said to The Perfectly Enlightened One:
‘Venerable Sir, I develop mindfulness of death.’
Monks, the Monk who develops mindfulness of death thus: ‘May I live just a
night and a day so that I may attend to The Perfectly Enlightened One’s
Teaching. I could then accomplish much!’; ... ‘May I live just a day so that I
may attend to The Perfectly Enlightened One’s Teaching. I could then
accomplish much!’; ... ‘May I live just half a day so that I may attend to The
Perfectly Enlightened One’s Teaching. I could then accomplish much!’; ...
‘May I live just the length of time it takes to eat a single almsfood meal so
that I may attend to The Perfectly Enlightened One’s Teaching. I could then
accomplish much!’; ... ‘May I live just the length of time it takes to eat half an
almsfood meal so that I may attend to The Perfectly Enlightened One’s
Teaching. I could then accomplish much!’; ... ‘May I live just the length of
time it takes to chew and swallow four or five mouthfuls of food so that I may
attend to The Perfectly Enlightened One’s Teaching. I could then accomplish
much!’: these are called Monks who dwell carelessly. They develop
mindfulness of death sluggishly for the destruction of the taints.
But the Monk who develops mindfulness of death thus: ‘May I live just the
length of time it takes to chew and swallow a single mouthful of food so that
I may attend to The Perfectly Enlightened One’s Teaching. I could then
accomplish much!’; ... ‘May I live just the length of time it takes to breathe
out after breathing in, or to breathe in after breathing out, so that I may
attend to The Perfectly Enlightened One’s Teaching. I could then accomplish
much!’: these are called Monks who reside determined. They develop
mindfulness of death diligently for the destruction of the taints.
Therefore, Monks, you should train yourselves thus: We will reside
determined. We will develop mindfulness of death diligently for the
destruction of the taints. Thus should you train yourselves.
138

(Reference: AN 8.73)


In this Teaching from Gotama Buddha, he shares that it is important to cultivate
“mindfulness of death” or “awareness of death” as this is of “great fruit and benefit”.
In order to attain Enlightenment, a Practitioner would need to eliminate all fears including
the fear of death. If the mind has fear, this is discontentedness being caused by craving/
desire/attachment. An Enlightened mind would not experience discontentedness as all
discontent feelings have been eradicated from the mind. An Enlightened being will not
fear death. If there is craving/desire/attachment to this material world, the physical body,
the people in this world, etc., the mind will experience fear of death.
A mind that fears death will not experience a permanent peaceful, calm, serene, and
content mind with joy because it is still “holding on” and, thus, fear is produced in the
mind.
The Buddha then describes two different perspectives of Students. Those students who
develop mindfulness of death “sluggishly” and those who develop mindfulness of death
“diligently”.
Using an elongated timeframe, he describes Students focusing on his Teachings
sluggishly and with complacency developing the mind towards the elimination of fear of
death. Using a shortened timeframe, he describes Students focusing on his Teachings
diligently and with energy developing the mind towards the elimination of fear of death.
Here, Gotama Buddha is encouraging Students to eliminate the fear of death and to do
so with motivation, determination, diligence, and without delay. One of The Five
Hindrances to Enlightenment is complacency and this will need to be eliminated from the
mind to attain Enlightenment.
A sluggish approach to learning, reflecting, and practicing these Teachings would not
produce the results of an Enlightened mind. But also, approaching and pursuing The Path
to Enlightenment with craving/desire/attachment expecting or wanting immediate results
would cause the mind to be discontent.
So, the solution is to train the mind towards Enlightenment by practicing “the middle way”
where there is no sluggish complacency and no longing with a strong eagerness but
instead motivation, determination, diligence, and enthusiasm with Enlightenment as a
goal, interest, or objective. Progressing in this way will produce results.
139

The Fruit of Destruction
of Excitement
140


Chapter 40
The Supreme Development of The Sense Bases
Now, Ānanda, how is there the supreme development of the sense bases in
the Noble One’s Discipline?
Here, Ānanda, when a Monk sees a form with the eye, there arises in him
what is agreeable, there arises what is disagreeable, there arises what is
both agreeable and disagreeable.
He understands thus:
There has arisen in me what is agreeable, there has arisen what is
disagreeable, there has arisen what is both agreeable and disagreeable. But
that is conditioned, clear, dependently arisen; this is peaceful, this is superb,
that is, equanimity.
The agreeable that arose, the disagreeable that arose, and the both
agreeable and disagreeable that arose are eliminated in him and equanimity
is established.
Just as a man with good sight, having opened his eyes might shut them or
having shut his eyes might open them, so too concerning anything at all, the
agreeable that arose, the disagreeable that arose, and the both agreeable
and disagreeable that arose are eliminated just as quickly, just as rapidly, just
as easily, and equanimity is established.
This is called in the Noble One’s Discipline the supreme development of the
sense bases regarding forms recognizable by the eye.
(Similar discourses were spoken in the case of hearing a sound with the
ear, smelling an odor with the nose, tasting a flavor with the tongue,
touching a physical object with the body, and recognizing a mental object
with the mind, though with different analogy as the following:
Sound: Just as a strong man might easily snap his fingers;
Odor: Just as raindrops on a slightly sloping lotus leaf roll off;
Flavor: Just as a strong man might easily spit out a ball of spit collected
on the tip of his tongue;
141


Chapter 41
One Who is Engaged is Unliberated
One Who is Disengaged is Liberated
Monks, one who is engaged is unliberated, one who is disengaged is
liberated. Consciousness, Monks, while standing, might stand engaged with
form; based upon form, established upon form, with a sprinkling of
excitement, it might come to growth, increase, and expansion.
Or consciousness, while standing, might stand engaged with feeling; based
upon feeling, established upon feeling, with a sprinkling of excitement, it
might come to growth, increase, and expansion.
Or consciousness, while standing, might stand engaged with perception;
based upon perception, established upon perception, with a sprinkling of
excitement, it might come to growth, increase, and expansion.
Or consciousness, while standing, might stand engaged with volitional
formations (choices/decisions); based upon volitional formations, established
upon volitional formations, with a sprinkling of excitement, it might come to
growth, increase, and expansion.
Monks, though someone might say: ‘Separated from form, separated from
feeling, separated from perception, separated from volitional formations, I
will make known the coming and going of consciousness, its passing away
and rebirth, its growth, increase, and expansion — is impossible.’
Monks, if a Monk has abandoned desire for the form aggregate, with the
abandoning of craving the basis is cut off: there is no support for the
establishing of consciousness. If he has abandoned desire for the feeling
aggregate, for the perception aggregate, for the volitional formations
(choices/decisions) aggregate, for the consciousness aggregate, with the
abandoning of craving the basis is cut off, there is no support for the
establishing of consciousness.
When that consciousness is unestablished, not coming to growth, non-
generative, the mind is liberated.
143

By being liberated, the mind is steady;
by being steady, the mind is content;
by being content, one is not agitated;
Being unagitated, one personally attains Nibbāna (Enlightenment).
One understands: Destroyed is birth,
the holy life has been lived,
what had to be done has been done,
there is no more for this state of existence.
(Reference: SN 22.53)


In this Teaching from Gotama Buddha, he shares how one who is engaged is unliberated
and one who is unengaged is liberated.
To be liberated is to have attained Enlightenment. The mind is liberated, or experiencing
freedom, from strong feelings. The mind is liberated, or experiencing freedom, from
discontentedness.
Here, The Buddha interchanges the word craving/desire/attachment with “engaged”. So,
when he shares that “one who is engaged is unliberated, one who is disengaged is
liberated” another way to say this is “one who has craving/desire/attachment is
unliberated; one who has eliminated craving/desire/attachment is liberated”.
Where you see the word engaged, substitute the word craving/desire/attachment.
Where you see the word disengaged, substitute the word non-craving, non-desire, or
non-attachment.
The Buddha then goes further to mention that a being who is “engaged” with The Five
Aggregates of form, feelings, perceptions, volitional formations (choices/decisions), and
consciousness will have “a sprinkling of excitement” or pleasant feelings.
Pleasant feelings are part of a discontent mind.
So, if one has craving/desire/attachment to The Five Aggregates, they will experience
pleasant feelings and thus, will also experience painful feelings and feelings that are
neither painful-nor-pleasant. The mind is unliberated or unEnlightened.
If the mind is craving/desiring/attached to form, feelings, perceptions, volitional
formations (choices/decisions), or consciousness, the mind is unliberated and will
continue to experience discontentedness along with rebirth in The Cycle of Rebirth.
The Buddha then shares “Monks, though someone might say: ‘Separated from form,
separated from feeling, separated from perception, separated from volitional formations, I
will make known the coming and going of consciousness, its passing away and rebirth, its
growth, increase, and expansion — is impossible”. It is not just merely separating the
mind from a certain object that it will experience liberation. Thus, The Buddha explains
144


that separation from form, feelings, perceptions, volitional formations, and consciousness
will not lead to liberation as this “is impossible”.
Instead, he shares that abandoning desire (i.e. craving) for form, feelings, perceptions,
volitional formations (choices/decisions), and consciousness is what leads to liberation of
the mind.
Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental
longing for something with a strong eagerness. The mind pulling in a direction for objects
of its affection.
A craving/desire/attachment is not the object itself but instead, the mental longing,
yearning, and pulling in the direction of the object. A Practitioner needs to eliminate the
mental longing, not the object itself necessarily.
Separating the mind from the actual object of its affection can be helpful in eliminating
cravings/desires/attachments but through the separation of the being from the object
does not necessarily eliminate the craving/desire/attachment.
It is only when the mind is trained to “cut off” craving/desire/attachment that the mind is
liberated from that craving/desire/attachment no longer experiencing discontentedness
related to that specific craving/desire/attachment.
Once all craving/desire/attachment is eliminated from the mind, it will be liberated. In
other words, once the mind is disengaged it is then liberated.
Once craving/desire/attachment has been eliminated, or cut off, there is no more basis or
support for renewed consciousness. The mind is liberated from discontentedness in this
life and is liberated from The Cycle of Rebirth. The “consciousness is unestablished, not
coming to growth, non-generative, the mind is liberated”.
When the mind has eliminated craving then it is “liberated, the mind is steady”, “the mind
is content”, “not agitated”, and “one personally attains Nibbāna (Enlightenment)”.
Having attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy
life has been lived”, “what had to be done has been done”, “there is no more for this state
of existence” and there will no longer be any more rebirth in The Cycle of Rebirth.
With an Enlightened mind experiencing such peace, calmness, serenity, and
contentedness with joy, a Practitioner knows and can observe this for themselves. They
will know that this path has led exactly where Gotama Buddha said it would, to complete
liberation and freedom from discontentedness. You will also know that there is no more
rebirth to be experienced because the mind has attained Enlightenment.
As has been shared in the other Teachings within this book series, a Practitioner should
never convince themselves that the mind is Enlightened as that can be dangerous to the
mind. But instead, with humbleness a Practitioner will know the mind is liberated when it
has not experienced any discontentedness for a few years.
As the discontentedness in the mind gradually decreases, life only gets better and better
as the brilliance and brightness of the Enlightened mind shines through.
145


Chapter 42
Without Excitement
The Three Underlying Tendencies Are Abandoned
Monks, dependent on the eye and forms, eye-consciousness arises; the
meeting of the three is contact; with contact as condition there arises [a
feeling] felt as pleasant or painful or neither painful-nor-pleasant.
Dependent on the ear and sounds, ear-consciousness arises, the meeting of
the three is contact; with contact as condition there arises [a feeling] felt as
pleasant or painful or neither painful-nor-pleasant.
Dependent on the nose and odors, nose-consciousness arises; the meeting
of the three is contact; with contact as condition there arises [a feeling] felt
as pleasant or painful or neither painful-nor-pleasant.
Dependent on the tongue and flavors, tongue-consciousness arises; the
meeting of the three is contact; with contact as condition there arises [a
feeling] felt as pleasant or painful or neither painful-nor-pleasant.
Dependent on the body and physical objects, body-consciousness arises;
the meeting of the three is contact; with contact as condition there arises [a
feeling] felt as pleasant or painful or neither painful-nor-pleasant.
Dependent on the mind and mental objects, mind-consciousness arises, the
meeting of the three is contact; with contact as condition there arises [a
feeling] felt as pleasant or painful or neither painful-nor-pleasant.
When one is touched by a pleasant feeling, if one does not excite in it,
welcome it, and remain holding to it, then the underlying tendency to crave
does not lie within one.
When one is touched by a painful feeling, if one does not sorrow, grieve and
have displeasure, does not weep beating one’s breast and become
distraught, then the underlying tendency to aversion does not lie within one.
When one is touched by a neither painful-nor-pleasant feeling, if one
understands as it actually is, the cause, the disappearance, the gratification,
the danger, and the escape in regard to that feeling, then the underlying
tendency to ignorance (unknowing of true reality) does not lie within one.
146

Monks, that one shall here and now make an end of discontentedness by
abandoning the underlying tendency to crave for pleasant feelings, by
abolishing the underlying tendency to aversion towards painful feelings, by
destroying the underlying tendency to ignorance in regard to neither painful-
nor-pleasant feelings; by abandoning ignorance and arousing true wisdom -
this is possible.
(Reference: SN 12.43)


In this Teaching from Gotama Buddha, he shares how a Practitioner needs to eliminate
craving, anger, and ignorance (unknowing of true reality) in order to eliminate
discontentedness.
The Buddha shares how The Six Internal Sense Bases and The Six External Sense Bases
with contact as condition arises the consciousness of the object (i.e. awareness of the
object).
When a Practitioner experiences pleasant feelings arise due to eye-consciousness, ear-
consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or
mind-consciousness, “if one does not excite in it, welcome it, and remain holding to it,
then the underlying tendency to crave does not lie within one”. This means that if the
Practitioner does not experience excitement, welcome the contact, remaining holding on
to it, then there is not craving/desire/attachment in the mind.
When a Practitioner experiences painful feelings arise due to eye-consciousness, ear-
consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or
mind-consciousness, “if one does not sorrow, grieve and have displeasure, does not
weep beating one's breast and become distraught, then the underlying tendency to
aversion does not lie within one”. This means that if the Practitioner does not experience
sorrow, grief, displeasure, anger, sadness, frustration, irritation, annoyance, etc., then
there is no craving/desire/attachment in the mind.
When a Practitioner experiences neither painful-nor-pleasant feelings arise due to eye-
consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-
consciousness, or mind-consciousness, “if one understands as it actually is the cause,
the disappearance, the gratification, the danger, and the escape in regard to that feeling,
then the underlying tendency to ignorance (unknowing of true reality) does not lie within
one”. This means that if the Practitioner does not experience boredom, loneliness,
shyness, displeasure, discomfort, dissatisfaction, etc., then there is no craving/desire/
attachment in the mind.
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
147


Eliminating the cravings/desires/attachments that are causing the pleasant feelings,
painful feelings, and feelings that are neither painful-nor-pleasant through learning,
reflecting, and practicing The Eight Fold Path will then eliminate the mind experiencing
discontentedness. The mind can be liberated from all discontentedness.
1.) Eyes come in contact with a form, arising awareness of the form is eye-
consciousness.
2.) Ears come in contact with a sound, arising awareness of the sound is ear-
consciousness.
3.) Nose comes in contact with an odor, arising awareness of the odor is nose-
consciousness.
4.) Tongue comes in contact with a flavor, arising awareness of the flavor is tongue-
consciousness.
5.) Body comes in contact with a physical object, arising awareness of the physical object
is body-consciousness.
6.) Mind comes in contact with a mental object, arising awareness of the mental object is
mind-consciousness.
It is through the mind developing the deep understanding of how consciousness (i.e.
awareness) of objects experienced through contact arises pleasant feelings, painful
feelings, and feelings that are neither painful-nor-pleasant that the mind can then apply
Right Effort “cut off and let go” of the arising discontentedness. This is how a Practitioner
can then eliminate 100% of all discontentedness.
Learning, reflecting, and practicing The Four Foundations of Mindfulness will allow a
Practitioner to develop their awareness of the arising discontentedness sooner and
sooner so that the mind is not affected by the arising discontentedness.
Without the understanding of The Six Sense Bases and how the unEnlightened mind
longs, yearns, and chases after pleasant feelings through The Six Sense Bases, a
Practitioner would be unable to attain Enlightenment. Without the understanding and
practice of The Four Foundations of Mindfulness, a Practitioner would be unable to attain
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 Buddha finishes this Teaching ensuring Students understand that with the elimination
of craving, anger (aversion), and ignorance (unknowing of true reality), it would be
possible to eliminate discontentedness. That by abandoning craving, anger (aversion),
and ignorance (unknowing of true reality) a Practitioner will have eliminated
discontentedness and attains Enlightenment. He shares that in the following paragraph.
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“Monks, that one shall here and now make an end of discontentedness by abandoning
the underlying tendency to crave for pleasant feelings, by abolishing the underlying
tendency to aversion towards painful feelings, by destroying the underlying tendency to
ignorance in regard to neither painful-nor-pleasant feelings by abandoning ignorance and
arousing true wisdom - this is possible”.
Detailed explanation of a complementary Teaching is available in this same book found in
Chapter 6.
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Chapter 43
Freed From Discontentedness
Monks, one who does not seek excitement in form, does not seek
excitement in discontentedness;
One who does not seek excitement in feeling, does not seek excitement in
discontentedness;
One who does not seek excitement in perception, does not seek excitement
in discontentedness;
One who does not seek excitement in volitional formations (choices/
decisions), does not seek excitement in discontentedness;
One who does not seek excitement in consciousness, does not seek
excitement in discontentedness.
One who does not seek excitement in discontentedness, I say, is freed from
discontentedness.
(There are discourses spoken in the case of ‘One who seeks excitement…’ in
contrast of ‘One who does not seek excitement…’)
Monks, one who does not seek excitement in the eye, does not seek
excitement in discontentedness;
One who does not seek excitement in the ear, does not seek excitement in
discontentedness;
One who does not seek excitement in the nose, does not seek excitement in
discontentedness;
One who does not seek excitement in the tongue, does not seek excitement
in discontentedness;
One who does not seek excitement in the body, does not seek excitement in
discontentedness;
One who does not seek excitement in the mind, does not seek excitement in
discontentedness;
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One who does not seek excitement in discontentedness, I say, is freed from
discontentedness.
(There are discourses spoken in the case of ‘One who seeks excitement…’ in
contrast of ‘One who does not seek excitement…’)
One who does not seek excitement in forms, does not seek excitement in
discontentedness;
One who does not seek excitement in sounds, does not seek excitement in
discontentedness;
One who does not seek excitement in odors, does not seek excitement in
discontentedness;
One who does not seek excitement in flavors, does not seek excitement in
discontentedness;
One who does not seek excitement in physical objects, does not seek
excitement in discontentedness;
One who does not seek excitement in mental objects, does not seek
excitement in discontentedness;
One who does not seek excitement in discontentedness, I say, is freed from
discontentedness.
(Reference: SN 35.19)
In this Teaching from Gotama Buddha, he shares how to free the mind from
discontentedness by not seeking excitement (i.e. pleasant feelings) in The Five
Aggregates (form, feelings, perceptions, volitional formations, an consciousness), The Six
Internal Sense Bases (eyes, ears, nose, tongue, body, and mind), or The Six External
Sense Bases (forms, sounds, odors, flavors, physical objects, and mental objects).
A Practitioner who does not seek excitement (i.e. pleasant feelings) means all craving/
desire/attachment has been eliminated and is freed from discontentedness.
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Chapter 44
Transcending Physical Pain by
Avoiding Mental Pain
Monks, the uninstructed worldling feels a pleasant feeling, a painful feeling,
and a neither painful-nor-pleasant feeling. The instructed Noble Disciple too
feels a pleasant feeling, a painful feeling, and a neither painful-nor-pleasant
feeling. Therein, Monks, what is the distinction, the disparity, the difference
between the instructed Noble Disciple and the uninstructed worldling
‘Venerable Sir, our Teachings are rooted in The Perfectly Enlightened One,
guided by The Perfectly Enlightened One, taken refuge in The Perfectly
Enlightened One. It would be good if The Perfectly Enlightened One would
clear up the meaning of this statement. Having heard it from him, the Monks
will remember it.’
Then listen and attend closely, Monks, I will speak.
‘Yes, Venerable Sir,’ the Monks replied. The Perfectly Enlightened One said
this:
Monks, when the uninstructed worldling is being contacted by a painful
feeling, he sorrows, grieves, and has displeasure; he weeps beating his
breast and becomes distraught. He feels two feelings — a bodily one and a
mental one.
Suppose they were to strike a man with a dart, and then they would strike
him immediately afterwards with a second dart, so that the man would feel a
feeling caused by two darts. So too, when the uninstructed worldling is
being contacted by a painful feeling … he feels two feelings — a bodily one
and a mental one.
Being contacted by that same painful feeling, he has aversion towards it.
When he has aversion towards painful feelings, the underlying tendency to
aversion towards painful feelings lies behind this. Being contacted by a
painful feeling, he seeks excitement in sensual pleasure.
For what reason?
Because the uninstructed worldling does not know of any escape from
painful feelings other than sensual pleasure. When he seeks excitement in
sensual pleasure, the underlying tendency to crave for pleasant feelings lies
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behind this. He does not understand as it really is the cause and the
disappearance, the gratification, the danger, and the escape in the case of
these feelings. When he does not understand these things, the underlying
tendency to ignorance (unknowing of true reality) in regard to neither painful-
nor-pleasant feelings lies behind this.
If he feels a pleasant feeling, he feels it attached. If he feels a painful feeling,
he feels it attached. If he feels a neither painful-nor-pleasant feeling, he feels
it attached.
This, Monks, is called an uninstructed worldling who is attached to birth,
aging, and death; who is attached to sorrow, grief, pain, displeasure, and
despair; who is attached to discontentedness, I say.
Monks, when the instructed Noble Disciple is contacted by a painful
feeling, he does not sorrow, grieve, or have displeasure; he does not weep
beating his breast and become distraught. He feels one feeling — a bodily
one, not a mental one.
Suppose they were to strike a man with a dart, but they would not strike him
immediately afterwards with a second dart, so that the man would feel a
feeling caused by one dart only. So too, when the instructed Noble Disciple
is contacted by a painful feeling … he feels one feeling — a bodily one, not a
mental one.
Being contacted by that same painful feeling, he has no aversion towards it.
Since he has no aversion towards painful feelings, the underlying tendency
to aversion towards painful feelings does not lie behind this. Being contacted
by a painful feeling, he does not seek excitement in sensual pleasure.
For what reason?
Because the instructed Noble Disciple knows of an escape from painful
feelings other than sensual pleasure. Since he does not seek excitement in
sensual pleasure, the underlying tendency to crave for pleasant feelings
does not lie behind this. He understands as it really is the cause and the
disappearance, the gratification, the danger, and the escape in the case of
these feelings. Since he understands these things, the underlying tendency
to ignorance (unknowing of true reality) in regard to neither painful-nor-
pleasant feelings does not lie behind this.
If he feels a pleasant feeling, he feels it detached. If he feels a painful
feeling, he feels it detached. If he feels a neither painful-nor-pleasant feeling,
he feels it detached.
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This, Monks, is called a Noble Disciple who is detached from birth, aging,
and death; who is detached from sorrow, grief, pain, displeasure, and
despair; who is detached from discontentedness, I say.
This, Monks, is the distinction, the disparity, the difference between the
instructed Noble Disciple and the uninstructed worldling.
The wise one, learned, does not feel
The pleasant and painful mental feeling.
This is the great difference between
The wise one and the worldling.
For the learned one who has comprehended The Teachings,
Who clearly sees this world and the next,
Desirable things do not provoke his mind,
Towards the undesired he has no aversion.
For him attraction and repulsion no longer exist;
Both have been extinguished, brought to an end.
Having known the dust-free, sorrowless state,
The transcender of existence rightly understands.
(Reference: SN 36.6)


In this Teaching from Gotama Buddha, he shares how experiencing physical and mental
pain can be transcended (i.e. overcome) by one who has deeply trained the mind - a
Noble Disciple.
During Gotama Buddha’s lifetime, there was a caste system in place that taught people
that as they were born into a low or high family, they were either a low or high person in
society. This rigid caste system made people believe that if they were of low status, they
were essentially a low or somewhat of a worthless individual. But, if they were of a high
status, they were a “noble” individual.
People were taught that if they were interested in a spiritual life, they would need to make
offerings and payments to Brāhmins to be able to have them pray to the Gods on their
behalf. People believed in multiple Gods during The Buddha’s lifetime. People of a low
caste were convinced that they were unable to pray to the Gods because of their low
status in life and due to that birth, they’d need to give money to the Brāhmin priests to
have them pray on their behalf.
The Buddha observed that this was not true and only created opportunity for corruption
and false beliefs. He understood that people of all backgrounds and upbringing are
capable of attaining Enlightenment. He described his Teachings as “noble”, thus, The
Noble Eight Fold Path, and he also referred to Practitioners as “Noble Ones” or a “Noble
Disciple”.
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The Buddha essentially provided guidance that people should adjust their thinking that
being born into a certain family and the material possessions available to them within
their family is not an indication of what makes them noble or un-noble. Instead, it is one’s
wisdom, moral conduct, and mental discipline that determines if one is wholesome or
unwholesome.
In this way, all beings are capable of becoming noble through learning, reflecting, and
practicing these Teachings to improve the condition of their mind. The Buddha accepted
all individuals as Students no matter what caste they were born into or what moral
conduct they had participated in prior to deciding to undertake training in these
Teachings. The Buddha was known to accept a prostitute and a murderer into his
Community of Practitioners who eventually attained Enlightenment during their lifetime.
He did not discriminate based on what family one was born into or past conduct. Instead,
he focused on helping all people learn and progress in the development of their life
practice to awaken the mind to Enlightenment.
At a time when all of society was discriminating against people of insignificant material
possessions, occupations, past conduct, and even gender, The Buddha practiced loving-
kindness and compassion towards all beings. He was willing to support anyone who was
interested to investigate his Teachings helping them to progress towards Enlightenment
through being invited and welcomed to do so within The Community of Practitioners.
A Noble Disciple is a Practitioner who is deeply dedicated and actively progressing to
practice The Teachings of The Buddha and is experiencing the results of a more
Enlightened mind. We might even think of a Noble Disciple as one who has attained one
of The Four Stages of Enlightenment as a Stream-Enterer, Once-Returner, or Non-
Returner.
In this Teaching, The Buddha is explaining that a Practitioner who has deeply understood
and is practicing his Teachings will not experience physical pain in the same way as an
“uninstructed worldling”.
A worldling is an individual who is engrossed in the worries of the world, worldly matters,
and material things.
If an uninstructed worldling experiences physical pain, the mind will oftentimes have
aversion to the pain seeing it as disagreeable while craving pleasant feelings. The mind
will not observe the impermanent nature of the physical pain. Being repulsed by the
physical pain the mind will then grasp, long, and yearn for physical comfort through
craving pleasant feelings. Due to this, the uninstructed worldling will experience deep
mental pain in connection with the physical pain. Through not understanding the
impermanent nature of the physical pain and the mind craving for pleasant feelings
through wanting permanent comfort of the body, the mind experiences a deeper degree
of pain through the combination of physical and mental pain.
The Buddha describes this as being shot with two darts. One dart is the physical pain and
the second dart is the mental pain.
The Buddha explains how the second dart is optional and can be avoided by one who is
a Noble Disciple (i.e. a Student who deeply understands and is practicing these
Teachings). Through not having aversion or being repulsed by the physical pain, a
155


Practitioner can avoid the mental pain minimizing the experience of pain through only
experiencing the physical pain, not the mental pain.
A Student who deeply understands and is practicing these Teachings will understand that
having aversion to painful feelings does not solve the problem. Instead, they understand
the escape from painful feelings is to not crave pleasant feelings. As long as the mind
craves pleasant feelings, the mind is inviting painful feelings to be experienced which only
intensifies the overall experience of pain. The physical and mental pain combined is much
more intense and longer lasting than if one has trained the mind to understand the
impermanent nature of the physical pain not needing to experience the mental pain.
The uninstructed worldling’s craving for pleasant feelings intensifies the pain through
experiencing the physical and mental pain. But an instructed Noble Disciple will not crave
pleasant feelings when experiencing physical pain. The mind will understand that the
physical pain is impermanent and choose to not crave pleasant feelings but instead, just
observe the physical pain, breathe through it, and not allow the mind to react with
discontentedness. A well developed mind can respond calmly with wise decision making
that can be applied to resolve the physical pain. This might include medical intervention,
medications, body rubs, baths, heating pads, or just breathing through the physical pain
so that the mind is not shaken up to only experience an intensified version of the pain due
to the mental pain and anguish.
There is no reason to inflect pain on the physical body or endure physical pain. A
Practitioner can resolve physical pain through wise decision making.
Today, we have a whole range of options to reduce or eliminate physical pain. These
interventions will be more impactful or perhaps not even needed when an individual is
only experiencing the physical pain rather than the associated mental pain due to lacking
a well developed practice of these Teachings.
The more developed one’s practice is, the more readily they will be able to apply the
approach described in this Teaching when the physical body is experiencing pain. They
will be able to avoid the negative mental reactions associated with the mental pain and
instead, respond wisely to address the physical pain.
In this way, one has been shot with a dart - the physical pain. But, they have avoided the
second dart, the mental pain, through a well developed practice of these Teachings so
that the mind is not shaken up by the physical pain.
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
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Chapter 45
Four Persons Found Existing in the World
Monks, these four persons are found existing in the world.
What four?
The subdued in body but not in mind; the unsubdued in body but subdued in
mind; he who is subdued in neither; he who is subdued in both.
And how, Monks, is a person subdued in body but not in mind?
In this case a certain person makes his bed and lodging in the lonely glades
and solitude of a forest but meanwhile thinks sensual thoughts, malicious (ill
will) thoughts, and harmful thoughts.
Thus, Monks, a person is subdued in body but not in mind.
And how is a person unsubdued in body but subdued in mind?
In this case a certain person does not make his bed and lodging in the lonely
glades and solitude of a forest, yet meanwhile he thinks unworldly thoughts,
thoughts not malicious (ill will), not harmful.
Thus, a person is unsubdued in body but subdued in mind.
And how is a person subdued neither in body nor in mind?
In this case a certain person does not make his bed and lodging in the lonely
glades and solitude of a forest, yet meanwhile he thinks sensual, malicious
(ill will) and harmful thoughts.
Thus, a person is subdued neither in body nor in mind.
And how is a person subdued both in body and in mind?
In this case a certain person makes his bed and lodging in the lonely glades
and solitude of a forest, and at the same time thinks unworldly thoughts,
thoughts not malicious (ill will), not harmful.
Thus, a person is subdued both in body and in mind.
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So, these four persons are found existing in the World.
(Reference: AN 4.138)


In this Teaching from Gotama Buddha, he shares four types of persons found existing in
the world.
He describes four different types of Ordained Practitioners. (1) Subdued in body but not in
mind; (2) the unsubdued in body but subdued in mind; (3) he who is subdued in neither;
(4) he who is subdued in both.
Subdued in body but not in mind: An Ordained Practitioner who retreats to solitude of
the forest being comfortable and content while being alone but while there, has sensual
thoughts (i.e. sensual desire), malicious (ill will) thoughts, and harmful thoughts.
Unsubdued in body but subdued in mind: An Ordained Practitioner who does not
retreat to solitude of the forest being uncomfortable and discontent while being alone but,
does not have sensual thoughts (i.e. sensual desire), malicious (ill will) thoughts, and
harmful thoughts.
Subdued in neither: An Ordained Practitioner who does not retreat to solitude of the
forest being uncomfortable and discontent while being alone and, has sensual thoughts
(i.e. sensual desire), malicious (ill will) thoughts, and harmful thoughts.
Subdued in both: An Ordained Practitioner who retreats to solitude of the forest being
comfortable and content while being alone and, does not have sensual thoughts (i.e.
sensual desire), malicious (ill will) thoughts, and harmful thoughts.
Today, some Ordained Practitioners do continue to train the mind through retreating to
the forest for solitude but, for a Household Practitioner, this may or may not be possible.
What is important is that you train the mind to be comfortable and content while being
alone. This might require multiple experiences where you go eat alone, shop alone, go to
the movies alone, go on extended trips alone, etc. In this way, a Practitioner is then able
to observe the mind more closely.
If a Practitioner is always with others, there is oftentimes so much stimulation that it is
nearly impossible to observe the mind. Training the mind to be comfortable and content
with being alone is an important aspect of training the mind to attain Enlightenment.
While being with others at all times is impermanent, being alone is also impermanent. A
Practitioner who trains the mind to be “satisfied with what is” while alone, can experience
liberation. But if the mind craves being with others at all times, the mind is unliberated still
uncomfortable while alone.
Additionally, one needs to ensure the mind does not crave solitude and can function
among other beings while practicing the entire Eight Fold Path.
During times alone, observe the mind to determine what may potentially be arising. Is the
mind generally peaceful and content or is the mind overactive with sabotaging thoughts?
Are there sensual desires, thoughts of ill will, or harmful thoughts?
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This can be insightful to assist you in further progress on The Path to Enlightenment
through understanding what is and is not in the mind so that you can eliminate
unwholesome mental states and cultivate wholesome mental states.
If you have fear being alone or being with others, these fears will need to be eliminated to
attain Enlightenment.
Detailed explanation of how to eliminate fears is available in this same book series found
in Chapter 17 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
159

Reminders from
The Tathāgata
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Chapter 46
Dedication Causes
The Arising of Wholesome States
Monks, I know not of any other single thing of such power to cause the
arising of wholesome states, if not yet arisen, or to cause the diminishing of
evil unwholesome states, if already arisen, as dedication.
In him who is dedicated wholesome states, if not yet arisen, do arise, and
evil unwholesome states, if arisen, do diminish.
(Reference: The Book of Gradual Sayings - Anguttara Nikaya - Volume 1)
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In this Teaching from Gotama Buddha, he shares that determination is powerful in helping
a Practitioner to arise wholesome mental states that have not yet arisen and is powerful
to eliminate evil unwholesome mental states.
As you have struggles and challenges on The Path to Enlightenment, it is determination,
dedication, and diligence that will support you in continuing to walk The Path to
Enlightenment.
To give up on your journey to Enlightenment, is to relegate one’s life to continuous
discontentedness with sorrow, grief, pain, displeasure, and despair with future rebirths of
the same. Continuing to stay dedicated is to rise above all that hinders the mind from
experiencing freedom from strong feelings, liberation, complete freedom, peace, and
Enlightenment.
An Enlightened being will have needed to overcome multiple obstacles to attain
Enlightenment. They are a problem solver and do not dwell in disappointment or misery.
Instead, to attain Enlightenment a being will need to walk up the mountain in order to get
to the other side.
If you do not currently see yourself as a problem solver, this is a quality of mind that you
can gradually cultivate along this path. If you currently do dwell in disappointment or
misery, you can train the mind to no longer conduct itself in this way. If you have not yet
had major successes in life that required gradual and consistent growth over a long
period of time, now is the time to start learning and practicing to help the mind
experience these aspects of life.
Your Teacher and Community of Practitioners are individuals who you can reach out to in
order to provide you support along The Path to Enlightenment, while at the same time,
always remembering that this is an independent journey that will require energy, effort,
motivation, and a willingness to succeed. These are all qualities of mind you can cultivate
through connecting with members of your Community who are also on The Path to
Enlightenment and through seeking guidance with a Teacher.
A Teacher who is sharing these Teachings will have a Community of Practitioners around
them, whom you can connect with that are all progressing on The Path to Enlightenment.
That which you lack, whether certain qualities of mind or a community for support, can be
acquired by connecting with a Teacher for guidance.
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Chapter 47
Teachings and Discipline Will Be Your Teacher
Ānanda, it may be that you will think: ‘The Teacher’s instruction has ceased,
now we have no Teacher!’ It should not be seen like this, Ānanda, for what I
have taught and explained to you as Teachings and discipline will, at my
passing, be your Teacher.
Now, Monks, I declare to you: all conditioned things are of a nature to decay
strive on untiringly.
(These were The Tathāgata’s last words.)
(Reference: DN 16)


In this Teaching from Gotama Buddha, he shares his last words prior to death.
The Buddha was so Enlightened that he was able to provide his Students three (3)
months advance notice of his death and he knew the exact moment of his death
providing these last words as a final Teaching. People do not normally know of their
pending death three (3) months in advance and they do not know the exact moment of
their death but The Perfectly Enlightened Buddha did know, due to his deep awareness of
mind and wisdom having attained Enlightenment.
After teaching for forty-five (45) years, he had shared The Teachings needed for
Practitioners to attain Enlightenment. As all conditioned things are impermanent, it was
time for the death of The Buddha. The Universal Truth of Impermanence applies to all
conditioned things even a Buddha.
In his last spoken sentence, The Buddha shares the very first Teaching on The Path to
Enlightenment that a Practitioner will need to deeply understand to attain Enlightenment.
“I declare to you: all conditioned things are of a nature to decay strive on untiringly” is
explaining The Universal Truth of Impermanence while also encouraging one to be
determined, dedicated, and diligent in their pursuit towards the attainment of
Enlightenment. To attain Enlightenment a Practitioner will need to deeply understand The
Universal Truth of Impermanence. The Buddha being a true Buddha teaches until his last
breath.
He encourages his Students to not mourn his death that his guidance has not ceased.
Instead, that he had shared all that was needed for the attainment of Enlightenment over
his forty-five (45) years of teaching and these Teachings should be considered “your
Teacher”.
He encourages his Students to “strive on untiringly” applying consistent energy and effort
towards the ultimate goal of Enlightenment.
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Final Nibbāna
Final Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.
This is referred to as Final Enlightenment.
During one’s life, the mind can be trained to attain Enlightenment. The mind will reside
peaceful, calm, serene, and content with joy - permanently. The mind will no longer
experience any mental pain associated with unwelcomed emotions, thoughts, ideas, or
any sort of discontentedness of mind. All discontentedness such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.
However, a being is unable to completely transcend physical pain while in the human
form. This is impossible. While the mind can be developed to not react with anger,
sadness, hostility, aggression, or other discontent feelings upon experiencing physical
pain, nonetheless, physical pain will still be experienced by the mind.
The mind can eliminate all cravings/desires/attachments while in the human form and
during this life to experience Enlightenment. But while still alive, a being cannot eliminate
the connection between the body and the mind. The mind is still connected to the
physical body during life. Therefore, the mind will still experience physical pain but the
mind will experience it differently in the Enlightened mental state versus in the
unEnlightened mental state.
In the unEnlightened mental state, when the mind experiences physical pain, one can
become angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and
experience other discontent feelings. This is due to the mind craving permanent health,
permanent comfort, and permanent pleasant feelings from the body. It is impossible for
the body to experience permanent comfort due to The Universal Truth of Impermanence.
The pain associated with the physical body is an important aspect of the mind that needs
to exist in order for a being to function in the world. If a being did not experience physical
pain, they would be unable to remove the physical body from harm when too close to a
heat source or if another problematic situation arose. The sensation of physical pain
experienced by the mind helps a being understand, potential damage will occur or has
occurred and therefore, seek a remedy to the physical pain. This is why we choose to
step away from a heat source. The mind is alerted that the physical body is experiencing
pain and the being takes action to resolve the situation. This is beneficial and needed
during life.
In these situations, an unEnlightened mind will oftentimes experience discontentedness
associated with the craving for permanent comfort of the physical body. When there is
physical pain, the unEnlightened mind becomes discontent.
An Enlightened mind has been deeply trained to the point that it understands physical
pain is impermanent, and that allowing the mind to become discontent due to physical
pain, does not help to eliminate the physical pain.
Discontentedness at times of physical pain could actually make the situation worse.
For example, if one was bitten by a poisonous snake and became agitated, overactive,
and uncalm, this would increase respirations of the lungs and heart functions creating
164


conditions for the poison to more rapidly move through the body causing more significant
injury and damage with an increased risk of potential death. Through training the mind to
reside unagitated and calm, an individual can decrease the harm to the body and improve
their ability to survive an injury such as a snake bite because the poison will not permeate
in the body as rapidly when the mind is calm. Through the mind remaining calm during
physical injuries, a being increases their ability to resolve the situation with a positive
outcome.
When an Enlightened mind experiences physical pain, the mind can continue to reside
peaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.
This is an added benefit experienced by an Enlightened mind producing improved
outcomes in situations where physical pain is experienced.
Nonetheless, there is still physical pain for an Enlightened being but it is just that the mind
will not react to the pain and instead, respond to resolve the situation finding a solution.
The physical pain associated with existence will continue for the remaining time of
existence even for an Enlightened being. But, they will not experience mental anguish or
any type of discontentedness associated with the physical pain. The Enlightened mind
does not relate to the pain in the same way as the unEnlightened mind which will
oftentimes become discontent due to physical pain.
It is not until the physical body dies, described by Gotama Buddha as “the breakup of the
body”, that the body and mind completely separate. From that point, not only has one
transcended discontentedness their entire life due to the attainment of Enlightenment, but
the being will then experience the complete elimination of all pain including physical pain.
This is referred to as Final Enlightenment or Final Nibbāna.
Enlightenment is experienced during life and the mind has transcended all emotional pain
and suffering. But, the physical pain will remain, because it is needed to make wise
decisions concerning the physical body during times of injury. The Enlightened mind will
have physical pain but will have acquired an improved way of responding to the physical
pain rather than reacting to it so there is no mental pain.
Once a being has attained Enlightenment and dies, there is no longer any physical pain
because the separation of the body and mind has occurred, therefore one has attained
Final Enlightenment. All pain both mental and physical has been completely eliminated -
permanently.
It is possible for an unEnlightened being to experience Enlightenment and Final
Enlightenment at the time of death. The being would have experienced discontentedness
their entire life but at the time of death, they would immediately experience Enlightenment
and Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.
What happens once one attains Enlightenment and dies experiencing Final Enlightenment
is an undeclared Teaching of Gotama Buddha. He did not teach what is next other than
an Enlightened being will not experience any further existence in The Cycle of Rebirth.
There are other Teachings from Gotama Buddha in this book series related to how to
ensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the
book “Foundation in The Teachings” (Volume 3) provides these Teachings and an
explanation of these Teachings.
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