THE WORDS OF THE BUDDHA
The Path to Enlightenment
Revealing The Hidden
Exploring
The Path to Enlightenment
Volume 4
1

Note from Author 8
Preface 14
Exploring The Path to Enlightenment 14
Chapter 1 19
A Small Amount of Existence is Not Praiseworthy 19
Chapter 2 21
One Who is Engaged is Unliberated One Who is Disengaged is Liberated 21
Chapter 3 24
One Dwelling with Craving As A Partner 24
Chapter 4 27
This Holy Life is Lived for the Abandoning of Existence 27
Chapter 5 31
With Destruction of Excitement and Craving Comes Destruction of
Discontentedness 31
Chapter 6 33
With The Elimination of Excitement Comes The Complete Destruction of
Discontentedness 33
Chapter 7 36
Mindfulness Directed to the Body “A Strong Post for Mind” 36
Chapter 8 40
The Simile of The Tortoise 40
Chapter 9 42
The Simile of the Bowl of Oil 42
Chapter 10 45
Great Fruit and Benefit of Breathing Mindfulness Meditation (Anāpānasati) 45
Chapter 11 48
Cultivating Mindfulness of Breathing 48
Chapter 12 57
The Suitable Way for Attaining Nibbāna (Enlightenment) (First Discourse) 57
Chapter 13 59
The Suitable Way for Attaining Nibbāna (Enlightenment) (Second Discourse) 59
Chapter 14 61
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The Suitable Way for Attaining Nibbāna (Enlightenment) (Third Discourse) 61
Chapter 15 63
The Suitable Way for Attaining Nibbāna (Enlightenment) (Fourth Discourse) 63
Chapter 16 66
Dispelling the Contact 66
Chapter 17 69
Direct Development of The Noble Eight Fold Path 69
Chapter 18 71
No Coming or Going No Passing Away or Arising 71
Chapter 19 74
There Is No You There 74
Chapter 20 75
Merely the Seen 75
Chapter 21 80
Awaiting His Time Mindful and Clearly Comprehending 80
Chapter 22 85
Nothing Is Worth Adhering To 85
Chapter 23 87
Knowing and Seeing as Impermanent 87
Chapter 24 90
Direct Knowledge for A Sick One 90
Chapter 25 95
Developing and Cultivating Five Things (First Discourse) 95
Chapter 26 97
Developing and Cultivating Five Things (Second Discourse) 97
Chapter 27 98
Developing and Cultivating Five Things (Third Discourse) 98
Chapter 28 100
Developing and Cultivating Five Things (Fourth Discourse) 100
Chapter 29 103
One Who Is Constantly Dedicated 103
Chapter 30 105
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One Who Is Constantly Complacent 105
Chapter 31 107
Four Modes of Practice for Destruction of The Taints 107
Author 112
Restoration of The Buddha’s Teachings 113
The Path to Enlightenment 113
The Goal 115
An Entire Species of Enlightened Beings 115
Why Have I Decided to Teach The Path to Enlightenment as Taught by Gotama
Buddha? 118
Why Have I Decided to Reside and Teach in Thailand in Order to Restore The
Teachings of The Buddha Back into Humanity and Create “Heaven on Earth”? 121
4

The author is donating 100% of all his proceeds from
this book to charitable work to share The Teachings
of Gotama Buddha.
You are welcome to freely distribute this book.
Please consider providing a donation to support the
continued sharing of these Teachings.
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The Path to Enlightenment.
5

THE WORDS OF THE BUDDHA
The Path to Enlightenment
Revealing The Hidden
Volume 1
Developing a Life Practice: The Path That Leads to Enlightenment
Volume 2
Walking The Path with The Buddha
Volume 3
Foundation in The Teachings
Volume 4
Exploring The Path to Enlightenment
Volume 5
The First Stage of Enlightenment
(Stream-Enterer)
Volume 6
The Natural Law of Kamma
Volume 7
Breathing Mindfulness Meditation
Volume 8
The Foremost Householders
Volume 9
The Six Sense Bases
Volume 10
The Buddha’s Way
Volume 11
The Realms of Existence
Volume 12
Lowly Arts
Volume 13
Generosity
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6

Exploring The Path to Enlightenment (Volume 4)
Journey through The Words of The Buddha from the beginning of his first
Teaching until his “last words” prior to death.
The book, “Exploring The Path to Enlightenment” is select Teachings from
The Buddha organized from the largest and most complete collection of The
Buddha’s Teachings on The Path to Enlightenment - The Pāli Canon.
The Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of
books where Students from the lifetime of The Buddha captured his
Teachings. The discourses of The Buddha in The Pāli Canon represent the
largest and most complete collection we have of The Buddha’s Teachings in
his own words. The Buddha’s Teachings are scattered over multiple volumes
of books in The Pāli Canon making it challenging for the average Practitioner
to glean the benefit of his Teachings.
The Words of The Buddha book series, has consolidated and organized his
Teachings into a series of books, based on specific topics, with explanations
of The Teachings from a dedicated Practitioner and Teacher.
You will find books such as Breathing Mindfulness Meditation (Volume 7) that
are the consolidated Teachings in The Words of The Buddha related to
meditation. The Natural Law of Kamma (Volume 6) provides Teachings
directly from The Buddha related to the important topic of Kamma. The
Foremost Householders (Volume 8) shares Teachings specifically for
Household Practitioners who are pursuing The Path to Enlightenment where
the mind is peaceful, calm, serene, and content with joy - permanently.
The Words of The Buddha book series will provide a beginning, middle, and
end with detailed Teachings to develop your life practice and the ability to
seek guidance with the author of the book series. Learn, reflect, and practice
The Teachings of The Buddha, in his own words, with guidance from a
Teacher - offered openly and freely to “all beings”.
BuddhaDailyWisdom.com
7

Note from Author
This book shares Teachings from Gotama Buddha to guide Practitioners on
The Path to Enlightenment.
In various settings, Gotama Buddha is sharing Teachings with either a male
or a female - a husband or a wife.
As you learn, reflect, and practice these Teachings from Gotama Buddha,
you should consider The Teachings shared as multi-gendered. So while
Gotama Buddha may be using a specific gender of he/she, male/female, or a
specific title of husband/wife, son/daughter you can apply these same
Teachings to all genders and roles of the opposite of which he was
addressing his Teachings to in the setting in which The Teachings were
originally shared, or use a gender-neutral pronoun.
If Gotama Buddha is sharing Teachings with a man of how to be a
wholesome husband, you can relate this same Teaching for a female of how
to be a wholesome wife. If he is sharing a Teaching with a male of how to be
a wholesome son, you can relate this same Teaching for a female of how to
be a wholesome daughter. You have the freedom to apply these Teachings
using all genders and titles in use today.
Additionally, Gotama Buddha never used rebirth in the heavenly realm nor
rebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,
shame, fear, or otherwise motivate people to learn and practice his
Teachings.
When you come to understand Teachings shared by Gotama Buddha related
to these potential future destinations upon rebirth, he is sharing the truth of
what will or will not occur based on specific Teachings based on The Natural
Laws of Existence. The truth he discovered, observed, and experienced as
The Perfectly Enlightened One.
One should in no way consider these Teachings he shared as a way to guilt,
shame, or fear one into learning and practicing his Teachings but instead,
consider that he is sharing the truth of what will or will not occur ensuring
that Practitioners understand the truth related to The Natural Laws of
Existence. Gotama Buddha’s Teachings on The Path to Enlightenment
involve, among other things, the elimination of guilt, shame, and fear. He
would not use guilt, shame, or fear to motivate someone to learn and
practice his Teachings because his most core and central Teaching of The
Four Noble Truths, and everything else he taught, makes it clear that the
objective is to eliminate discontent feelings such as guilt, shame, and fear.
8

Gotama Buddha shared The Teachings as guidance for anyone who chooses
to learn and practice without forceful influence. Through learning, reflecting,
and practicing his Teachings, one comes to understand the truth as the
condition of the mind and the condition of one’s life gradually improve.
It is not possible to forcefully influence one to attain Enlightenment and that
approach was never employed by The Perfectly Enlightened One, and
should never be employed by anyone else. Learning and practicing these
Teachings is through personal free will choice.
A Buddha only points the way, everyone else must strive.
While this book series contains “The Words of The Buddha” as the
foundation and focus of study, the author has provided you content in which
to understand and reflect on his thoughts related to The Teachings shared by
The Buddha.
A reader and, thus, Practitioner should not rely solely on the author’s content
in their reflection on The Teachings from Gotama Buddha. The author’s
content is to provide you guidance towards understanding but it is you, the
Practitioner, who needs to deeply investigate “The Words of The Buddha” to
determine the truth for yourself. You should not be limited to only what the
author has provided by way of meaning and understanding of “The Words of
The Buddha”. Instead, learn, reflect, practice, and seek guidance from a
Teacher to support you in gaining wisdom. The mind is liberated through
wisdom.
To gain the most benefit from “The Words of The Buddha” book series,
it is suggested that you start with (Volume 1), “Developing a Life
Practice: The Path That Leads to Enlightenment”. That book will provide
a framework to understand all of Gotama Buddha’s Teachings in the
entire book series. Without reading that book first, a Practitioner will
find it very challenging to start with learning from “The Words of The
Buddha”.
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9

The Problem - The Wisdom of Enlightenment Has Been Lost
Gotama Buddha lived over 2,500 years ago sharing The Teachings that lead
to Enlightenment.
During his lifetime, it was well known to people who were learning, reflecting,
and practicing with him as their Teacher, exactly what Enlightenment is and
how to attain it.
This wisdom remained for 500 years after the death of The Buddha. But
thereafter, this wisdom has gradually declined and diminished to the point
where we are today, 2,500 years later. Gotama Buddha predicted this would
occur.
The vast majority of the world does not understand what Enlightenment is
and how to attain it. The Path to Enlightenment, while once was strong and
vibrant during the lifetime of The Buddha, has now practically disappeared.
There are very few beings in existence today who understand what
Enlightenment is and how to attain it.
The Universal Truth of Impermanence has drastically affected humanity’s
understanding of The Path to Enlightenment.
This occurred through the lack of focus and diligence to maintain The
Teachings of The Buddha as vibrantly as existed during his lifetime. People
gradually and slowly mixed and blended various traditions and thoughts into
The Buddha’s Teachings which, while perhaps well intended, have only
served to dilute humanity’s understanding of The Path to Enlightenment and,
thus, have made it extremely difficult for countless beings to experience
Enlightenment.
Enlightenment is a peaceful, calm, serene, and content mind with joy that is
permanent. The Enlightened mind no longer experiences any discontent
feelings. All discontentedness such as sadness, anger, frustration, irritation,
annoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,
resentment, stress, anxiety, etc., has been completely eliminated from the
Enlightened mind.
Gotama Buddha’s objective is for his Teachings to be shared worldwide so
that all beings can experience the Enlightened mental state. However, during
his lifetime, it was impossible to share his Teachings worldwide. It has now
come to us to be able to actively learn, reflect, and practice his Teachings, in
such a way, that they are restored and shining in the world so that countless
10

individuals can attain Enlightenment today and in multiple generations to
come.
But, in order to accomplish this goal, we will need to stay determined,
dedicated, and diligent to learning, reflecting, and practicing The Teachings
of The Buddha that he shared over 2,500 years ago. We will need to be
diligent to ensure that we are not diluting his Teachings through mixing
various traditions and practices that are not part of The Path to
Enlightenment.
Every Practitioner will need to decide, are they interested in being part of the
problem or part of the solution.
The solution takes time, effort, energy, and resources to be committed
enough to restoring The Buddha’s Teachings back into humanity, in such a
way, that is highly beneficial to countless individuals today and long into the
future.
Remaining part of the problem requires no time, effort, energy, or resources.
It just requires continued complacency and lack of attention to the active
learning, reflecting, and practicing of “The Words of The Buddha”. I suggest
it would be unwise to remain part of the problem as one will continue to
experience discontentedness and the suffering it causes.
The Solution - Restoring The Buddha’s Teachings Back into Humanity
If you would like to be part of the solution, I would like to encourage you to
actively learn, reflect, and practice The Teachings of The Buddha, in such a
way, that does not include the diluting or mixing of his Teachings with other
traditions. It is The Teachings of The Buddha that lead to Enlightenment, not
those that are blended and mixed that only serve to dilute The Path to
Enlightenment for all those who aspire to experience Enlightenment.
The primary obstacle or obstruction that hinders Practitioners from the
attainment of Enlightenment is ignorance (unknowing of true reality). This is a
taint/pollution of mind where the Practitioner lacks wisdom to understand the
true Path to Enlightenment. This unknowing of true reality creates an
obstacle or obstruction that keeps the mind trapped in the unEnlightened
state continuing to experience continued discontentedness and the suffering
it causes. The only way to remove this hindrance is to seek guidance with a
Teacher in the true Teachings of The Buddha using The Words of The
Buddha. It is The Teachings of The Buddha that will awaken the mind to
Enlightenment through independent verification of his Teachings to acquire
wisdom, thus, removing this obstruction to Enlightenment.
11

Through dedication to restoring The Teachings of The Buddha within your
own life practice by acquiring wisdom using The Words of The Buddha, you
are doing your part to contribute to restoring his Teachings back into
humanity for the benefit of countless beings that exist now and long into the
future. All of humanity can evolve so that everyone can attain Enlightenment
creating the most peaceful world we have ever imagined. It will be like
“heaven on earth”.
You are invited to join this Community to only learn and practice “The Words
of The Buddha”, in such a way, that leads to your Enlightenment and the
restoration of The Buddha’s Teachings so that you and countless beings can
experience the peacefulness, liberation of mind, and complete elimination of
discontentedness and the suffering it causes, known as Enlightenment.
The Words of The Buddha Book Series
https://www.buddhadailywisdom.com/freebuddhabooks
“Thank you” for choosing to learn and
practice Gotama Buddha’s Teachings.
You are making the world a better place
through developing your life practice based
on “The Words of The Buddha”.
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Continue to read and understand “The Words of The Buddha - The Path to
Enlightenment - Revealing The Hidden” book series that has been laid out
for all of us to achieve a better way of life.
You can connect to a group of people in a supportive environment for
discussion, sharing, and learning through the Facebook group.
Daily Wisdom - Walking The Path with The Buddha
https://www.facebook.com/groups/DailyWisdom999/
All members are accepted without judgment. It is a healthy place to talk,
discuss, learn, and grow. There are resources to help you further on this
Path to Enlightenment accessible online through a Group Learning
Program.
Group Learning Program: LIVE Interactive Online Classes, Books,
Audiobooks, Videos, Podcast and Personal Guidance are available for you.
13

Preface
Exploring The Path to Enlightenment
This book is dedicated to “you” and the complete elimination, destruction,
and cessation of suffering or “discontentedness” of the mind. Thus, this
book is dedicated to the elimination of discontentedness and the suffering
that it causes in the entire world.
The Teachings in this book series, with some effort on your part, will lead you
to everlasting peace - a peaceful mind and a peaceful life. It’s your personal
choices, with these Teachings serving as a guide, that will bring you these
results.
We are all walking towards the darkness or towards the light. Which
direction you walk is completely your choice.
This book and Teachings are meant to guide you in learning, reflecting, and
practicing The Teachings of The Perfectly Enlightened Buddha who lived
over 2,500 years ago.
The Teachings of The Buddha are timeless, meaning they are just as
applicable today as they were 2,500 years ago.
Gotama Buddha’s Teachings are not a religion but instead, a “better way of
life”. Through learning, reflecting, and practicing these Teachings to
independently verify the truth, the mind will acquire wisdom awakening to
Enlightenment.
It is suggested that you first read “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1) of this same book series while seeking
guidance from a Teacher. It is that book that provides a Practitioner with a
solid foundation in developing a life practice that will lead to the Enlightened
mind.
In order to progress on The Path to Enlightenment, a Practitioner will need a
Teacher to receive guidance. One would not be able to only read a book and
attain the results of an Enlightened mind.
Nothing in Gotama Buddha’s Teachings is based on belief. A Buddha has
already done the hard work of figuring out how to attain Enlightenment. You
just need to learn and practice his Teachings to improve the condition of the
mind and your life.
14

All his Teachings can be learned and practiced to independently observe the
truth as the mind “gradually” acquires wisdom through independent
verification of his Teachings and through practice of his Teachings.
This new found wisdom “gradually” improves the way the mind functions in
the world through eliminating discontentedness of mind. The mind can
completely eliminate all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,
shyness, jealousy, resentment, stress, anxiety, etc. on The Path to
Enlightenment.
Through learning and practicing Gotama Buddha’s Teachings with guidance,
the mind becomes Enlightened in that you can observe the improvement in
the condition of the mind as you eliminate all discontent feelings where the
mind can reside peaceful, calm, serene, and content with joy - permanently.
You are not believing The Teachings wishing for a positive outcome at some
point in the future or after death. Instead, you are observing the
improvements to the condition of the mind right now - in the present
moment.
Only a Buddha would be able to attain Enlightenment on their own without
Teachers. These are some of the criteria that make a Buddha a Buddha is
that they discover The Teachings on their own attaining Enlightenment
without help from a Teacher, shares their independently discovered
Teachings to guide countless others to Enlightenment during the remaining
time of their life, and they leave their Teachings in a condition that they guide
countless others to Enlightenment after their death.
The last Buddha currently known to the world existed over 2,500 years ago.
That means you and everyone else will need Teachers on this Path to
Enlightenment.
Your journey to learn, reflect, and practice these Teachings is significantly
improved through making the choice to learn directly with “The Words of The
Buddha”.
Today, there are many resources for Teachings described as Buddhist or
originating with The Buddha. But, it is only when a Practitioner chooses to
investigate “The Words of The Buddha” being sourced directly from the
original source, The Pāli Canon, that a Practitioner will come to understand
the truth of what The Buddha actually taught and be able to implement these
Teachings into your daily life to experience the results of Enlightenment.
15

Through learning and practicing Gotama Buddha’s Teachings, in his own
words, The Perfectly Enlightened One’s wisdom can penetrate the mind and
you can experience the breakthrough to realizing the Enlightened mind.
I have significant gratitude, appreciation, admiration, and respect for Master
Teacher Gotama Buddha as his Teachings lead exactly where he said they
would. To a steady, calm, stable, and unshakable mind, known as
Enlightenment.
There are countless unknown and unnamed individuals who are responsible
for these Teachings reaching you in this book series. These Teachings have
been preserved throughout history over the last 2,500 years through the
tireless efforts of Ordained and Household Practitioners. These Teachings
have been preserved and shared from one generation to the next because
they work.
It is now up to us to learn, reflect, and practice these Teachings to
experience the Enlightened mind, so that we may benefit from an improved
existence while also preserving these Teachings for future generations in our
hearts and minds.
While books are an outstanding tool to capture The Teachings and share
them worldwide, there is nothing more significant than having massive
numbers of Enlightened beings in the world who can directly share these
Teachings with those who choose to seek guidance in developing their life
practice on The Path to Enlightenment. Each of us individually and
collectively, are just one link in a long chain of Practitioners and Teachers
spanning over 2,500 years.
What we choose to do in this time and place will determine how vibrant and
sustaining these Teachings are for future generations. It is our work and
effort to seek our own Enlightenment that we will experience results for our
own mind and lay the groundwork for countless more beings after us to
experience the same freedom of mind that you are now choosing to pursue.
Many people are interested in improving the world, but do not know how. It
is only when we are dedicated to improving our own wisdom, moral conduct,
and mental discipline that we will improve the world. Through improving our
own life practice through learning “The Words of The Buddha” then, we will
have collectively improved the world.
The problem that the unEnlightened mind is experiencing is not the outside
world, but the inner world. Training the mind, the inner world, is what
produces a peaceful existence. You can’t control other people and what they
16

do. You can only decide to train your own mind to be unaffected by what
others do.
It is a real struggle to exist in a world that the mind does not understand. It is
“The Words of The Buddha” that explains The Natural Laws of Existence
guiding the mind to acquire deep wisdom to make better free will decisions
through a purified mind.
Master Teacher Gotama Buddha
(The Tathāgata)
17

Destroying Excitement
18


Chapter 1
A Small Amount of Existence is Not Praiseworthy
Monks, just as even a small amount of feces is foul smelling, so too I do not
praise even a small amount of existence, even for a mere finger snap.
Monks, just as even a small amount of urine is foul smelling…a small amount
of saliva is foul smelling…a small amount of pus is foul smelling…a small
amount of blood is foul smelling, so too I do not praise even a small amount
of existence, even for a mere finger snap.
(Reference: AN 1.328)


In this Teaching from Gotama Buddha, he shares how existence of any type within The
Cycle of Rebirth is not praiseworthy.
Praiseworthy: deserving admiration; commendable.
Gotama Buddha’s Teachings on The Path to Enlightenment solve the problem of the
discontent mind and upon a being attaining Enlightenment to eliminate discontentedness,
they will have eliminated the conditions which create rebirth in The Cycle of Rebirth.
An Enlightened being will no longer experience existence in The Cycle of Rebirth,
therefore, Gotama Buddha is explaining that existence is not deserving of admiration nor
commendable. Just as “a small amount of feces is foul smelling”, The Buddha considers
existence as undesirable.
To exist in any form or formless realm means the mind is hindered by ignorance
(unknowing of true reality) still experiencing craving and anger. The Path to Enlightenment
is to eliminate craving, anger, and ignorance (unknowing of true reality) to eliminate
discontentedness from the mind and having done so, a being will have eliminated The
Cycle of Rebirth no longer experiencing existence in any realm.
The Buddha does not favor existence even for a split second or for a “finger snap”.
Just as urine, saliva, pus, blood, and feces are all “foul smelling”, so too The Buddha
does not feel existence in The Cycle of Rebirth is deserving of admiration or
commendable.
The Buddha did not teach that one should aspire for continuous rebirth but instead, that
one should train the mind to independently verify The Teachings to acquire wisdom
eliminating discontentedness and existence in The Cycle of Rebirth.
Once the mind is Enlightened, there will no longer be any discontentedness nor rebirth.
What happens after death for an Enlightened being is an undeclared Teaching.
19


You may have come across teachings where people believe that The Buddha taught that
Practitioners should be a bodhisattva and that the goal of this path and Teachings is to
return to existence to help others attain Enlightenment.
You can see from this Teaching in The Words of The Buddha, that he did not teach the
bodhisattva approach that some people choose to share today. The Buddha did not
share that one should aspire for existence but instead, apply effort and dedication to
learning and practicing these Teachings to attain Enlightenment to end The Cycle of
Rebirth.
Due to The Universal Truth of Impermanence, there are many different beliefs that have
been integrated into The Buddha’s Teachings over countless years and generations. But,
these beliefs are not based on The Words of The Buddha as they are modifications made
after his death and do not lead to Enlightenment. The Path to Enlightenment does not
include belief but instead is based on truth to acquire wisdom.
Through you learning and practicing with The Words of The Buddha, you will come to
understand exactly what he did and did not teach and be able to see the truth for
yourself.
The Buddha never taught anyone to aspire for rebirth or come back to help others attain
Enlightenment. That is not the goal of The Path to Enlightenment.
Once a being is Enlightened, there will no longer be any rebirth. And, how could one help
others attain Enlightenment if they themselves have not attained Enlightenment? Could
an individual who has never driven a car teach another person to drive a car? This is not
possible and would only lead to chaos and confusion.
The goal of this path is, if you choose, to learn, reflect, and practice these Teachings so
you can observe the truth to acquire wisdom liberating the mind from constant
discontentedness and continued rebirth in The Cycle of Rebirth. Having done so, all
sorrow, grief, and despair will be completely eliminated from the mind - permanently.
20


Chapter 2
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.
21

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
22


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.
23


Chapter 3
One Dwelling with Craving As A Partner
‘Venerable Sir, in what way is one dwelling with a partner?’
There are, Migajala, forms recognizable by the eye that are desirable, lovely,
agreeable, pleasing, sensually enticing, tempting.
If a Monk seeks excitement in them, welcomes them, and remains holding to
them, excitement arises.
When there is excitement, there is obsession of mind.
When there is obsession of mind, there is bondage.
Bound by the fetter of sensual desire, Migajala, a Monk is called one
dwelling with a partner.
There are, Migajala, sounds recognizable by the ear…odors recognizable by
the nose...flavors recognizable by the tongue...physical objects recognizable
by the body...mental objects recognizable by the mind that are desirable,
lovely, agreeable, pleasing, sensually enticing, tempting. If a Monk seeks
excitement in them…he is called one dwelling with a partner.
Migajala, even though a Monk who dwells thus resorts to forests and groves,
to remote lodgings where there are few sounds and little noise, unoccupied,
hidden from people, appropriate for seclusion, he is still called one dwelling
with a partner.
For what reason?
Because craving is his partner, and he has not abandoned it; therefore he is
called one dwelling with a partner.
‘Venerable Sir, in what way is one a lone dweller?’
There are, Migajala, forms recognizable by the eye that are desirable, lovely,
agreeable, pleasing, sensually enticing, tempting.
If a Monk does not seek excitement in them, does not welcome them, and
does not remain holding to them, excitement is eliminated.
24


When there is no excitement, there is no obsession of mind.
When there is no obsession of mind, there is no bondage.
Released from the fetter of sensual desire, Migajala, a Monk is called a lone
dweller.
There are, Migajala, sounds recognizable by the ear…odors recognizable by
the nose...flavors recognizable by the tongue...physical objects recognizable
by the body...mental objects recognizable by the mind that are desirable,
lovely, agreeable, pleasing, sensually enticing, tempting. If a Monk does not
seek excitement in them...he is called a lone dweller.
Migajala, even though a Monk who dwells thus lives in the vicinity of a
village, associating with male and female Ordained Practitioners with male
and female Household Practitioners, with Kings and Royal Ministers, with
Sectarian Teachers and their disciples, he is still called a lone dweller.
For what reason?
Because craving is his partner, and he has abandoned it; therefore he is
called a lone dweller.
(Reference: SN 35.63)


In this Teaching from Gotama Buddha, he highlights his central Teaching of how craving/
desire/attachment leads to discontentedness of the mind describing craving as a
“partner”. One who has eliminated craving/desire/attachment is described as a “lone
dweller”.
With craving/desire/attachment in the mind, a Practitioner’s mind will be unliberated
experiencing continuous discontentedness. The mind will continue to chase after the
objects of its affection in an attempt to please the craving. Never experiencing lasting
satisfaction, the mind continues to long with a strong eagerness through The Six Internal
Sense Bases of the eyes, ears, nose, tongue, body, and mind for The Six External Sense
Bases of forms, sounds, odors, flavors, physical objects, and mental objects.
The mind is “bound by the fetter of sensual desire”. The mind is inhibited, trapped, and
bound to getting pleasure through The Six Sense Bases attempting to satisfy its “sensual
desire” but never experiences lasting satisfaction due to the mind basing its inner feelings
on impermanent conditions through The Six Sense Bases.
The unEnlightened mind wants “desirable, lovely, agreeable, pleasing, sensually enticing,
tempting” forms, sounds, odors, flavors, physical objects, and mental objects at all times
permanently. The unEnlightened mind is chasing pleasant feelings “seeks excitement in
them, welcomes them, and remains holding to them, excitement arises”.
“When there is excitement, there is obsession of mind” as the mind will be unable to be
calm and peaceful while excitement arises and obsesses the mind.
Even though one may be alone, with craving/desire/attachment, a Practitioner “is called
one dwelling with a partner”.
The Buddha then provides the opposite to reinforce the elimination of craving/desire/
attachment as the goal of these Teachings and what leads to Enlightenment.
If a Practitioner “does not seek excitement in them, does not welcome them, and does not
remain holding to them, excitement is eliminated”. “When there is no excitement, there is
no obsession of mind”. “When there is no obsession of mind, there is no bondage” as the
mind is liberated from craving/desire/attachment.
A Practitioner who has trained the mind to eliminate craving/desire/attachment is
“released from the fetter of sensual desire” and “is called a lone dweller”.
Sensual desire is just one of The Ten Fetters that needs to be eliminated to experience
Enlightenment. Liberating the mind from all of The Ten Fetters a Practitioner will
experience peace, calmness, serenity, and contentedness with joy - permanently.
26


Chapter 4
This Holy Life is Lived for the
Abandoning of Existence
This world is burning.
Harmed by contact, it calls disease a ‘self.’
By whatever means it understands (any thing), it becomes otherwise than
that.
Becoming otherwise, the world is attached to becoming harmed by
existence and yet has excitement in that very existence.
Where there’s excitement, there is fear.
What one fears is stressful.
This holy life is lived for the abandoning of existence.
Whatever Ascetics or Brāhmans say that liberation from existence is by
means of existence, all of them are not released from existence, I say.
And whatever Ascetics or Brāhmans say that escape from existence is by
means of non-existence, all of them have not escaped from existence, I say.
For this stress comes into play in dependence on every gain of material
possessions.
With the ending of every craving/desire, there’s no stress coming into play.
Look at this world: Beings, afflicted with thick ignorance (unknowing of true
reality), are unreleased from passion for what has come to be.
All levels of existence, anywhere, in any way, are impermanent, stressful,
subject to change.
Seeing this - as it’s come to be - with Right Wisdom, one abandons craving
for existence, and doesn’t have excitement in non-existence.
From the total ending of craving comes fading and elimination without
remainder: liberation (Enlightenment).
27

For the Monk who is liberated through lack of craving/desire, there's no
further existence.
He has conquered Māra, won the battle, having gone beyond existences:
Such.
(Reference: UD 3.10)


In this Teaching from Gotama Buddha, he shares a Teaching after having emerged from
seven (7) days of continuous meditation without a break. Having observed the extensive
amount of craving, anger, and ignorance (unknowing of true reality) that exists in the world
through the third eye or inner eye, he shared this Teaching declaring that “the world is
burning”.
Craving, anger, and ignorance (unknowing of true reality) are most commonly referred to
as The Three Poisons but are also referred to as The Three Unwholesome Roots and The
Three Fires. Here, The Buddha’s reference to “the world is burning” relates to The Three
Fires of craving, anger, and ignorance (unknowing of true reality) which are burning
throughout the mind of countless individuals in the world causing nothing but destruction
in its wake. Having seen the world greatly affected by craving, anger, and ignorance
(unknowing of true reality), The Buddha shares how eliminating craving/desire/attachment
liberates the mind from all discontentedness and further existence in The Cycle of
Rebirth.
The following content will be a line by line explanation of The Teachings of The Buddha.
“Harmed by contact, it calls disease a ‘self.’”: The mind has the fetter of “Personal
Existence View” (i.e. a self) and despite the harm experienced through existence the mind
wants to hold on to existing in this world thinking that is permanent. The self, known as
the fetter/taint/pollution of “Personal Existence View”, is a disease of the mind that needs
to be eliminated to experience liberation (i.e. Enlightenment).
“By whatever means it understands (any thing), it becomes otherwise than that.”: The
mind experiences thick ignorance (unknowing of true reality) being unable to understand
anything with true clarity. Whatever the unEnlightened mind thinks it understands or
comprehends, it does not truly understand because it is looking through the pollution of
craving, anger, and ignorance (unknowing of true reality) forming countless
misperceptions. Beings are stuck in the continuous cycle of birth and death unable to see
clearly how to escape due to not being able to see or comprehend clearly.
“The world is attached to becoming harmed by existence and yet has excitement in that
very existence.”: People in the world experience significant harm and displeasure due to
craving/desire/attachment yet continue to hold on to existence in this world with
excitement.
“Where there’s excitement, there is fear.”: If one has excitement to exist in this world, then
one will have fear of losing existence. The mind will hold on to existence with craving/
desire/attachment fearing death.
28


“What one fears is stressful.”: Through the mind holding on to existence with craving/
desire/attachment this produces fear and stress in the mind. The mind is discontent yet
continues to hold on.
So despite the harm beings experience in this world, the heavily polluted mind defiled
with craving, anger, and ignorance (unknowing of true reality), continues to want to hold
on to what’s causing the hurt, pain, and harm. That is existence in this world rather than
eliminating craving/desire/attachment to escape all hurt, pain, and harm.
“This holy life is lived for the abandoning of existence.”: Learning, reflecting, and
practicing these Teachings is to develop your life practice and attain Enlightenment to
progress towards letting go of craving/desire/attachment for existence in the world. One
aspect of The Path to Enlightenment is to let go of wanting to continue to exist.
“Whatever Ascetics or Brāhmans say that liberation from existence is by means of
existence, all of them are not released from existence, I say.”: For any Teacher who
teaches that liberation of the mind happens through existence in the world, The Buddha
shares that, their mind is not yet liberated or Enlightened. Those beings are not yet
released from existence in The Cycle of Rebirth.
“And whatever Ascetics or Brāhmans say that escape from existence is by means of non-
existence, all of them have not escaped from existence, I say.”: For any Teacher who
teaches that liberation of the mind happens through non-existence in the world, The
Buddha shares that, their mind is not yet liberated or Enlightened. Those beings have not
yet escaped from existence in The Cycle of Rebirth.
“For this stress comes into play in dependence on every gain of material possessions.”:
As the mind has craving/desire/attachment for gain of material possessions, the mind
creates its own stress. A mind that experiences excitement in accumulating material
possessions still has craving/desire/attachment to exist in the world and will not be
interested in letting go of existence. The mind will continue to experience fear, stress, and
other forms of discontentedness.
“With the ending of every craving/desire, there's no stress coming into play.”: Through
training of the mind to eliminate craving/desire/attachment, the mind will not experience
any stress because it has been trained to let go. When there is no more holding on with
craving/desire/attachment, all stress is eliminated.
“Look at this world: Beings, afflicted with thick ignorance (unknowing of true reality), are
unreleased from passion for what has come to be.”: UnEnlightened beings continue to be
negatively affected by the unknowing of true reality that their own cravings/desires/
attachments are keeping them trapped and unreleased from the constant cycle of pain,
misery, and displeasure.
“All levels of existence, anywhere, in any way, are impermanent, stressful, subject to
change.”: All beings that exist no matter which realm of existence are impermanent and
are experiencing discontentedness. The unEnlightened mind craves and desires
permanent existence yet all existence in The Cycle of Rebirth is impermanent.
29


“Seeing this - as it's come to be - with Right Wisdom, one abandons craving for
existence, and doesn't have excitement in non-existence.”: When a Practitioner sees the
truth and acquires the wisdom of these Teachings that conditioned objects are
impermanent and holding on to them causes discontentedness, they will train the mind to
eliminate craving/desire/attachment for existence and will not experience excitement in
non-existence. Instead, the mind will discover and reside in the middle where it can be
peaceful and calm.
“From the total ending of craving comes fading and elimination without remainder:
liberation (Enlightenment).”: Once a Practitioner completely eliminates craving/desire/
attachment without any residual amounts along with all the other fetters/taints/pollution,
the mind is liberated from discontentedness and experiences Enlightenment. The mind
will be free of strong feelings residing in the middle - peaceful, calm, serene, and content
with joy.
“For the Monk who is liberated through lack of craving/desire, there's no further
existence.”: Having experienced liberation of mind or Enlightenment through the
elimination of craving/desire/attachment, a being will have no further existences in The
Cycle of Rebirth. Craving is the fuel that causes rebirth and through the elimination of
craving/desire/attachment the mind is liberated from discontentedness and has also
escaped The Cycle of Rebirth.
“He has conquered Māra, won the battle, having gone beyond existences: Such.”: The
being has overcome Māra The Evil One who only seeks to influence destruction and
chaos in the world. An Enlightened being is no longer able to be influenced by Māra The
Evil One and will continue to experience significant amounts of peace and calm in this life,
their last life.
“Such” is used to emphasize “and that is just the way it is” or “such is the way that it is”.
30


Chapter 5
With Destruction of Excitement and Craving
Comes Destruction of Discontentedness
Monks, a Monk sees as impermanent the eye which is actually impermanent:
that is his Right View.
Seeing rightly, he experiences a fading away of strong feelings.
With the destruction of excitement comes destruction of craving;
With the destruction of craving comes destruction of excitement;
With the destruction of excitement and craving the mind is said to be well
liberated.
Monks, a Monk sees as impermanent the ear, the nose, the tongue, the
body, the mind which is actually impermanent.
Seeing rightly, he experiences a fading away of strong feelings.
With the destruction of excitement and craving the mind is said to be well
liberated.
(The Buddha repeats the entire statement for the remaining internal sense
bases of the ear, nose, tongue, body, mind and the six (6) external sense
bases of forms, sounds, odors, flavors, physical objects, mental objects.)
(Reference: SA 196)


In this Teaching from Gotama Buddha, he shares that observing the impermanence of the
eye and all The Six Sense Bases is part of establishing “Right View”. Establishing Right
View requires developing wisdom to eliminate the mind’s ignorance (unknowing of true
reality) through observing the truth in The Natural Laws of Existence. A Practitioner learns,
reflects, and practices The Teachings of The Buddha to observe the truth acquiring
wisdom.
Are the eyes, ears, nose, tongue, body, or mind permanent?
Are forms, sounds, odors, flavors, physical objects, or mental objects permanent?
The answer to both of these questions is “no” they are not permanent. But, you cannot
believe this Teaching but instead will need to observe the truth of this reality on your own.
31


What form have you seen with the eyes that is permanent? Are the eyes themselves
permanent or will they, over time, change and decay?
What sound have you heard with the ears that is permanent? Are the ears themselves
permanent or will they, over time, change and decay?
What odor have you smelled with the nose that is permanent? Is the nose itself
permanent or will it, over time, change and decay?
What flavor have you tasted with the tongue that is permanent? Is the tongue itself
permanent or will it, over time, change and decay?
What physical object have you touched with the body that is permanent? Is the physical
body itself permanent or will it, over time, change and decay?
What mental object have you recognized with the mind that is permanent? Is the mind
itself permanent or will it, over time, change and decay?
Mental objects are objects such as thoughts, ideas, emotions, mental states, etc.
“Seeing rightly, he experiences a fading away of strong feelings.”: Observing the truth that
all of The Six Sense Bases are impermanent, the mind can be trained to eliminate strong
feelings when there is agreeable contact through The Six Sense Bases which produces
pleasant feelings in the mind. And, the mind can be trained to eliminate strong feelings
when there is disagreeable contact through The Six Sense Bases which produces painful
feelings in the mind.
“With the destruction of excitement comes destruction of craving;”: When the mind
observes with Right Mindfulness pleasant feelings such as excitement arising, a
Practitioner should apply Right Effort to eliminate the pleasant feeling of excitement that
is arising by cutting it off and letting it go when it is just a bodily sensation. Then a
Practitioner will experience the gradual elimination of the craving/desire/attachment that
produced the arising of this discontentedness. The same approach should be employed
for all discontentedness arising whether it be pleasant feelings, painful feelings, or
feelings that are neither painful-nor-pleasant.
“With the destruction of craving comes destruction of excitement; With the destruction of
excitement and craving the mind is said to be well liberated.”: When a Practitioner has
eliminated craving/desire/attachment, the mind will no longer experience the
impermanent conditioned pleasant feelings. The mind can reside peaceful, calm, serene,
and content with joy - permanently. The mind is well liberated or Enlightened.
“Monks, a Monk sees as impermanent the ear, the nose, the tongue, the body, the mind
which is actually impermanent. Seeing rightly, he experiences a fading away of strong
feelings. With the destruction of excitement and craving the mind is said to be well
liberated.”: This is the continuation of the entire Teaching expanding the prior Teaching to
all of The Six Sense Bases.
32


Chapter 6
With The Elimination of Excitement Comes The
Complete Destruction of Discontentedness
Punna, there are forms recognizable by the eye that are desirable, lovely,
agreeable, pleasing, sensually enticing, tempting. If a Monk does not seek
excitement in them, does not welcome them, and does not remain holding to
them, excitement is eliminated in him. With the elimination of excitement,
Punna, there is the elimination of discontentedness, I say.
There are, Punna, sounds recognizable by the ear…, odors recognizable by
the nose..., flavors recognizable by the tongue..., physical objects
recognizable by the body…, mental objects recognizable by the mind that
are desirable, lovely, agreeable, pleasing, sensually enticing, tempting. If a
Monk does not seek excitement in them, does not welcome them, and does
not remain holding to them, excitement is eliminated in him.
With the elimination of excitement, Punna, there is the elimination of
discontentedness, I say.
(Reference: SN 35.88)


In this Teaching from Gotama Buddha, he shares a Teaching that will help you see that
the conditioned pleasant feelings are just as much of a problem as the painful feelings
and the feelings that are netter painful-nor-pleasant.
The mind will experience desirable, lovely, agreeable, pleasing, sensually enticing, and
tempting forms that the mind sees through the eyes. If a Practitioner does not long or
yearn for excitement in these agreeable forms, welcome them, or remain holding on to
them, then the mind can eliminate its craving/desire/attachment to impermanent
conditions that are creating the impermanent pleasant feelings causing the mind to be
dissatisfied (i.e. discontent). Because the pleasant feelings are based on impermanent
conditions and are not permanent, the mind eventually becomes discontent or
dissatisfied with the constant struggle attempting to hold on to the pleasant feelings
permanently. While the mind experiences temporary pleasantness, it will eventually swing
to painful feelings or feelings that are neither painful-nor-pleasant due to the mind basing
its inner feelings on impermanent conditions.
Through the elimination of craving/desire/attachment for desirable and agreeable forms,
sounds, odors, flavors, physical objects, and mental objects through the eyes, ears, nose,
tongue, body, and mind, a Practitioner will gradually eliminate all discontentedness.
The unEnlightened mind will continue to long with a strong eagerness for pleasant
feelings through The Six Sense Bases and as long as the mind is seeking, welcoming,
and holding on to the cravings/desires for these pleasant feelings chasing after the
objects of its affection, the mind will continue to experience discontentedness including
painful feelings and feelings that are neither painful-nor-pleasant.
The mind needs to be trained to be “satisfied with what is” rather than continuously chase
after the objects of its affection to experience pleasant feelings. Allowing the mind to
continue to chase after pleasant feelings is to invite painful feelings and feelings that are
neither painful-nor-pleasant into the mind.
Because the conditions that create pleasant feelings are impermanent, eventually the
mind will be unable to acquire those conditions to create the pleasant feelings, thus,
painful feelings or feelings that are neither painful-nor-pleasant will be experienced.
Detailed explanation of The Six Sense Bases is available in this same book series found in
the book “The Six Sense Bases” (Volume 9).
34


Mindfulness Directed to
The Body
35


Chapter 7
Mindfulness Directed to the Body
“A Strong Post for Mind”
One Dwells Without Having Set Up Mindfulness of the Body
Suppose, Monks, a man would catch six animals--with different domains
and different feeding grounds - and tie them by a strong rope. He would
catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie
each by a strong rope. Having done so, he would tie the ropes together
with a knot in the middle and release them.
Then, those six animals with different domains and different feeding grounds
would each pull in the direction of its own feeding ground and domain. The
snake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile
would pull another way, thinking, ‘Let me enter the water’. The bird would
pull another way, thinking, ‘Let me fly up into the sky’. The dog would pull
another way, thinking, ‘Let me enter a village’. The jackal would pull another
way, thinking, ‘Let me enter a charnel ground’. The monkey would pull
another way, thinking, ‘Let me enter a forest’.
Now when these six animals become worn out and fatigued, they would be
dominated by the one among them that was strongest; they would submit to
it and come under its control.
So too, Monks, when a Monk has not developed and cultivated mindfulness
directed to the body, the eye pulls in the direction of agreeable forms and
disagreeable forms are repulsive; the ear pulls in the direction of agreeable
sounds and disagreeable sounds are repulsive; the nose pulls in the direction
of agreeable odors and disagreeable odors are repulsive; the tongue pulls in
the direction of agreeable flavors and disagreeable flavors are repulsive; the
body pulls in the direction of agreeable physical objects and disagreeable
physical objects are repulsive; the mind pulls in the direction of agreeable
mental objects and disagreeable mental objects are repulsive.
It is in such a way that there is non-restraint.
36


One Resides Having Set Up Mindfulness of the Body
Suppose, Monks, a man would catch six animals with different domains and
different feeding grounds - and tie them by a strong rope. He would catch a
snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a
strong rope. Having done so, he would bind them to a strong post or
pillar.
Then, those six animals with different domains and different feeding grounds
would each pull in the direction of its own feeding ground and domain. The
snake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile
would pull another way, thinking, ‘Let me enter the water’. The bird would
pull another way, thinking, ‘Let me fly up into the sky’. The dog would pull
another way, thinking, ‘Let me enter a village’. The jackal would pull another
way, thinking, ‘Let me enter a charnel ground’. The monkey would pull
another way, thinking, ‘Let me enter a forest’.
Now, when these six animals become worn out and fatigued, they would
stand close to that post or pillar, they would sit down there, they would lie
down there.
So too, Monks, when a Monk has developed and cultivated mindfulness
directed to the body, the eye does not pull in the direction of agreeable forms
nor are disagreeable forms repulsive; the ear does not pull in the direction of
agreeable sounds nor are disagreeable sounds repulsive; the nose does not
pull in the direction of agreeable odors nor are disagreeable odors repulsive;
the tongue does not pull in the direction of agreeable flavors nor are
disagreeable flavors repulsive; the body does not pull in the direction of
agreeable physical objects nor are disagreeable physical objects repulsive;
the mind does not pull in the direction of agreeable mental objects nor are
disagreeable mental objects repulsive.
It is in such a way that there is restraint.
A strong post or pillar: this, Monks, is a designation for mindfulness directed
to the body.
Therefore, Monks, you should train yourselves thus: We will develop and
cultivate mindfulness directed to the body, make it our vehicle, make it our
basis, stabilize it, exercise ourselves in it, and fully perfect it.
Thus should you train yourselves.
(Reference: SN 35.247)


In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
(i.e. “cultivate mindfulness directed to the body”) is used as a strong “post or pillar” to
restrain The Six Sense Bases of the eye, ear, nose, tongue, body, and mind.
He uses the six animals pulling in different directions to represent the six internal sense
bases of the eyes, ears, nose, tongue, body, and mind pulling towards the six external
sense bases of forms, sounds, odors, flavors, physical objects, and mental objects. If the
mind is unrestrained allowing the mind to pull towards the objects of its affection, the
mind will continue to experience discontentedness.
Through training the mind to be restrained by focusing on the arising bodily sensations as
the “post or pillar” then as discontentedness arises, the Practitioner can observe those
bodily sensations and cut off and let go of the discontentedness, thus, working to
eliminate the cravings/desires/attachments that caused the discontentedness. By no
longer allowing the mind to pull towards the objects of its affection, it is restrained and the
mind will eliminate discontentedness.
A Practitioner who trains the mind in Breathing Mindfulness Meditation will be able to
train the mind to cut off thoughts and let them go gaining more and more mental
discipline of the mind being aware of the bodily sensations that precede the arising of
discontentedness. In this way, one gains the ability to cut off and let go of cravings/
desires/attachments of the mind that are pulling towards forms, sounds, odors, flavors,
physical objects, and mental objects to eliminate discontentedness.
It is the mind’s mental longing with a strong eagerness towards the six external sense
bases through the six internal sense bases that is the cause of the discontent mind. The
mind craves pleasant feelings and when it gets the object of its affection, it experiences
happiness, excitement, and elation but the mind is discontent. If the mind does not
acquire the objects of its affection, it experiences sadness, anger, frustration, irritation,
annoyance, guilt, shame, fears, etc. - painful feelings. Or, the mind might experience
feelings that are neither painful-nor-pleasant such as boredom, loneliness, shyness,
displeased, uncomfortable, unsatisfied. All of these feelings and others are indications of
a discontent mind.
It is only when one deeply learns, reflects, and practices these Teachings while training
the mind using techniques such as Breathing Mindfulness Meditation that the mind will be
liberated through wisdom from the discontent feelings experienced in the unEnlightened
mind. Then in the moment as the mind experiences the arising of bodily sensations
indicating arising discontentedness, cut that off and let it go.
As the mind is being trained in meditation to cut off thoughts and let them go, the mind
develops the ability to become deeply aware of unwholesome thoughts, feelings, ideas,
perceptions, etc., arising and to then cut them off or let them go. This trains the mind over
repeated meditation training sessions to “let go”. Every time the mind wants to pull in any
direction towards the past, the future, thoughts, feelings, ideas, perceptions, etc., a
Practitioner should not judge the thoughts, label them, or even attempt to figure out
where they are coming from. You can just cut them off and let them go bringing the mind
back to the breath. The breath is the present moment and is the strong “post or pillar”.
38


This training will develop into the mind having deep awareness (Right Mindfulness) and
the ability to cut off and let go of thoughts, feelings, ideas, perceptions, etc. (Right Effort)
Then, with this consistent and ongoing training during daily meditation sessions of 2-3
times per day for 30-minutes or more per session, in daily life as unwholesome thoughts,
feelings, ideas, perceptions, etc., arise or the mind goes to the past or future, cut it off
and let it go.
Over time, this trains the mind to be well disciplined with Breathing Mindfulness
Meditation being the strong “post or pillar”. Just as Gotama Buddha shares that “when
these six animals become worn out and fatigued, they would stand close to that post or
pillar, they would sit down there, they would lie down there” the mind will eventually get
tired of pulling in the direction of the six external sense bases through the six internal
sense bases and it will just “sit down there” and “lie down there” being perfectly tuned to
“the middle way”.
The mind can then apply this in daily life, that as the mind is pulling in the direction of the
objects of its affection due to craving/desire/attachment, the Practitioner can cut that off
and let it go. This trains the mind to reside in the middle no longer pulling towards the
objects of its affection due to craving/desire/attachment. Craving/desire/attachment can
be gradually eliminated from the mind, thus, all discontentedness of mind is gradually
eliminated. The mind becomes Enlightened because the unwholesome root of craving/
desire/attachment has been extinguished from the mind and no longer causes arising
discontentedness.
The mind will be more and more trained to perform optimally with deep concentration
(Right Concentration) as the fetters/taints/pollution of the mind are no longer causing
muddle mindedness. The mind will become more and more clear as it fully realizes the
benefits and results of consistent and ongoing training on The Path to Enlightenment.
Detailed explanation of Breathing Mindfulness Meditation is available in this same book
series found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
39


Chapter 8
The Simile of The Tortoise
Monks, in the past a tortoise was searching for food along the bank of a river
one evening. On that same evening a jackal was also searching for food
along the bank of that same river. When the tortoise saw the jackal in the
distance searching for food, it drew its limbs and neck inside its shell and
passed the time keeping still and silent.
The jackal had also seen the tortoise in the distance searching for food, so
he approached and waited close by, thinking: When this tortoise extends one
or another of its limbs or its neck, I will grab it right on the spot, pull it out,
and eat it. But because the tortoise did not extend any of its limbs or its
neck, the jackal, failing to gain access to it, lost interest in it and departed.
So too, Monks, Māra the Evil One is constantly and continually waiting close
by you, thinking, ‘Perhaps I will gain access to him through the eye or
through the ear or through the nose or through the tongue or through the
body or through the mind.’ Therefore, Monks, reside guarding the doors of
The Six Sense Bases. Having seen a form with the eye...Having heard a
sound with the ear...Having smelt an odor with the nose...Having tasted a
flavor with the tongue...Having touched a physical object with the body…
Having recognized a mental object with the mind, do not grasp its signs and
features. Since, if you leave the eye sense base unguarded, the ear sense
base unguarded, the nose sense base unguarded, the tongue sense base
unguarded, the body sense base unguarded, the mind sense base
unguarded, evil unwholesome states of craving and displeasure might invade
you, practice the way of its restraint, guard the eye sense base, the ear
sense base, the nose sense base, the tongue sense base, the body sense
base, the mind sense base, undertake the restraint of the eye sense base,
the ear sense base, the nose sense base, the tongue sense base, the body
sense base, and the mind sense base.
When, Monks, you reside guarding the doors of The Six Sense Bases, Māra
the Evil One, failing to gain access to you, will lose interest in you and
depart, just as the jackal departed from the tortoise.
Drawing in the mind’s thoughts
As a tortoise draws its limbs into its shell,
Independent, not harassing others, fully extinguished.
A Monk would not blame anyone.
40


(Reference: SN 35.240)
In this Teaching from Gotama Buddha, he shares Teachings to help Practitioners
understand that developing a “guard” over The Six Sense Bases is crucial for the
development of the mind on The Path to Enlightenment.
A Practitioner needs to deeply understand the problem of the unEnlightened mind which
is its mental longing and strong eagerness (craving/desire/attachment/wants/
expectations/grasping/holding), craving for sensual pleasures through The Six Sense
Bases. Due to the craving/desire/attachment for agreeable and pleasant sensual
pleasures, the mind causes itself to be discontent.
It is through training the mind to eliminate the defilement, or unwholesome root, of
craving/desire/attachment that one will be able to eliminate discontentedness and, thus,
liberate the mind.
So, when one observes the arising of craving/desire/attachment through The Six Sense
Bases or a form, sound, odor, flavor, physical object, or mental object has come in
contact with the eyes, ears, nose, tongue, body, or mind that arises any sort of discontent
feelings either pleasant, painful, or neither painful-nor-pleasant - cut it off and let it go.
Through constant dedication and effort to eliminate the arising pleasant feelings, painful
feelings, and feelings that are neither painful-nor-pleasant, eventually these feelings will
not ever arise in the mind.
But this comes with determination and diligence to guard the six doorways to
discontentedness ensuring that one can readily cut off and let go of the cravings/desires/
attachments that cause the mind to be discontent.
41


Chapter 9
The Simile of the Bowl of Oil
Monks, suppose that on hearing, ‘The most beautiful girl of the land! The
most beautiful girl of the land!’ a great crowd of people would assemble.
Now that most beautiful girl of the land would dance exquisitely and sing
exquisitely. On hearing, ‘The most beautiful girl of the land is dancing! The
most beautiful girl of the land is singing!’ an even larger crowd of people
would assemble. Then a man would come along, aspiring to live, not aspiring
to die, aspiring for peacefulness, uninterested in discontentedness.
Someone would say to him:
Good man, you must carry around this bowl of oil filled to the brim between
the crowd and the most beautiful girl of the land. A man with a drawn sword
will be following right behind you, and wherever you spill even a little of it,
right there he will cut off your head.
What do you think, Monks, would that man stop attending to that bowl of oil
and out of negligence turn his attention outwards?
‘No, Venerable Sir.’
I have made up this simile, Monks, in order to convey a meaning. This here is
the meaning: The bowl of oil filled to the brim: this is a designation for
mindfulness directed to the body.
Therefore, Monks, you should train yourselves thus: We will develop and
cultivate mindfulness directed to the body, make it our vehicle, make it our
basis, stabilize it, exercise ourselves in it, and fully perfect it.
Thus, Monks, should you train yourselves.
—————-
Monks, those who do not take part in mindfulness directed to the body do
not take part in the deathless (Enlightenment). Those who take part in
mindfulness directed to the body they take part in the deathless.
Monks, those who are unattentive about mindfulness directed to the body
are unattentive about the deathless. Those who are attentive about
mindfulness directed to the body are attentive about the deathless
(Enlightenment).
42


(Reference: SN 47.20)
In this Teaching from Gotama Buddha, he shares a simile to help Practitioners understand
the importance in establishing mindfulness of bodily sensations or “mindfulness directed
to the body”.
He is explaining how the mind needs to be restrained from the tendency for the eye to
pull towards the direction of “the most beautiful girl of the land” and the ear to pull in the
direction of “crowd of people” with excitement.
Applying this to your daily life, as you are in situations where the mind wants to pull in the
direction of pleasant feelings to experience happiness, excitement, elation, thrill,
exhilaration, euphoria, etc., imagine a man walking right behind you with a sword about to
cut off the head should the mind pull in the direction of the eye, ear, nose, tongue, body,
or mind (i.e. The Six Sense Bases).
Instead, stabilize the mind and fully perfect restraining the mind from being pulled
towards agreeable contact and being repulsed by disagreeable contact. The mind can
develop the ability to guard the six doorways to discontentedness so that it can reside
peaceful, calm, serene, and content with joy - permanently.
43

Mindfulness of Breathing
44


Chapter 10
Great Fruit and Benefit of
Breathing Mindfulness Meditation
(Anāpānasati)
Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation), when
developed and cultivated, is of great fruit and benefit.
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that it is of great fruit and benefit?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or an
empty hut, sits down. Having folded his legs crosswise, straightened his
body and set up mindfulness in front of him, just mindful he breathes in,
mindful he breathes out.
Breathing in long, he knows: I breathe in long; or breathing out long,
he knows: I breathe out long.
Breathing in short, he knows: I breathe in short; or breathing out short,
he knows: I breathe out short.
He trains thus: Experiencing the whole body, I will breathe in;
he trains thus: Experiencing the whole body, I will breathe out.
He trains thus: Calming the bodily sensations, I will breathe in;
he trains thus: Calming the bodily sensations, I will breathe out.
He trains thus: Experiencing joy, I will breathe in;
he trains thus: Experiencing joy, I will breathe out.
He trains thus: Experiencing peacefulness, I will breathe in;
he trains thus: Experiencing peacefulness, I will breathe out.
He trains thus: Experiencing the mental activity, I will breathe in;
he trains thus: Experiencing the mental activity, I will breathe out.
He trains thus: Calming the mental activity, I will breathe in;
he trains thus: Calming the mental activity, I will breathe out.
45


He trains thus: Experiencing the mind, I will breathe in;
he trains thus: Experiencing the mind, I will breathe out.
He trains thus: Gladdening the mind, I will breathe in;
he trains thus: Gladdening the mind, I will breathe out.
He trains thus: Concentrating the mind, I will breathe in;
he trains thus: Concentrating the mind, I will breathe out.
He trains thus: Liberating the mind, I will breathe in;
he trains thus: Liberating the mind, I will breathe out.
He trains thus: Reflecting on impermanence, I will breathe in;
he trains thus; Reflecting on impermanence, I will breathe out.
He trains thus: Reflecting on fading away, I will breathe in;
he trains thus: Reflecting on fading away, I will breathe out.
He trains thus: Reflecting on elimination, I will breathe in;
he trains thus: Reflecting on elimination, I will breathe out.
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
It is, Monks, when Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated in this way that it is of great fruit and
benefit.
When, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation)
has been developed and cultivated in this way, one of two fruits may be
predicted: either final knowledge (wisdom) in this very life or, if there is a
residue of clinging, the state of Non-Returner.
(Reference: SN 54.1)
46


Chapter 11
Cultivating Mindfulness of Breathing
Fulfills Four Foundations of Mindfulness,
Seven Factors of Enlightenment,
True Wisdom and Liberation
There is, Monks, one thing which, when developed and cultivated, fulfills four
things; and four things which, when developed and cultivated, fulfill seven
things; and seven things which, when developed and cultivated, fulfill two
things.
Concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation), Monks, is the one thing which, when developed and cultivated,
fulfills The Four Foundations of Mindfulness. The Four Foundations of
Mindfulness, when developed and cultivated, fulfill The Seven Factors of
Enlightenment. The Seven Factors of Enlightenment, when developed and
cultivated, fulfill true wisdom and liberation.
Mindfulness of Breathing Fulfills
The Four Foundations of Mindfulness
How, Monks, is concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) developed and cultivated so that it fulfills The Four
Foundations of Mindfulness?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down. Having folded his legs crosswise, straightened his
body, and set up mindfulness in front of him, just mindful he breathes in,
mindful he breathes out.
Breathing in long, he knows: I breathe in long; or breathing out long,
he knows: I breathe out long.
Breathing in short, he knows: I breath in short; or breathing out short,
he knows: I breathe out short.
He trains thus: Experiencing the whole body, I will breathe in;
he trains thus: Experiencing the whole body, I will breathe out.
He trains thus: Calming the bodily sensations, I will breathe in;
he trains thus: Calming the bodily sensations, I will breathe out.
48


He trains thus: Experiencing joy, I will breathe in;
he trains thus: Experiencing joy, I will breathe out.
He trains thus: Experiencing peacefulness, I will breathe in;
he trains thus: Experiencing peacefulness, I will breathe out.
He trains thus: Experiencing the mental activity, I will breathe in;
he trains thus: Experiencing the mental activity, I will breathe out.
He trains thus: Calming the mental activity, I will breathe in;
he trains thus: Calming the mental activity, I will breathe out.
He trains thus: Experiencing the mind, I will breathe in;
he trains thus: Experiencing the mind, I will breathe out.
He trains thus: Gladdening the mind, I will breathe in;
he trains thus: Gladdening the mind, I will breathe out.
He trains thus: Concentrating the mind, I will breathe in;
he trains thus: Concentrating the mind, I will breathe out.
He trains thus: Liberating the mind, I will breathe in;
he trains thus: Liberating the mind, I will breathe out.
He trains thus: Reflecting on impermanence, I will breathe in;
he trains thus: Reflecting on impermanence, I will breathe out.
He trains thus: Reflecting on fading away, I will breathe in;
he trains thus: Reflecting on fading away, I will breathe out.
He trains thus: Reflecting on elimination, I will breathe in;
he trains thus: Reflecting on elimination, I will breathe out.
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
Whenever, Monks, a Monk, when breathing in long, knows: I breathe in long;
or, when breathing out long, knows: I breathe out long; or when breathing in
short, knows: I breathe in short; or, when breathing out short, knows: I
breathe out short; when he trains thus: Experiencing the whole body, I will
breathe in: when he trains thus: Experiencing the whole body, I will breathe
out; when he trains thus: Calming the bodily sensations, I will breathe in;
when he trains thus: Calming the bodily sensations, I will breathe out. — on
that occasion, the Monk resides reflecting on the body as body, dedicated,
49


clearly comprehending, mindful, having removed craving and displeasure in
regard to the world.
For what reason?
I call this a certain kind of body, Monks, that is, breathing in and breathing
out.
Therefore, Monks, on that occasion the Monk resides reflecting on the body
as body, dedicated, clearly comprehending, mindful, having removed craving
and displeasure in regard to the world.
Whenever, Monks, a Monk trains thus: Experiencing joy, I will breathe in;
when he trains thus: Experiencing joy, I will breathe out; when he trains thus:
Experiencing peacefulness, I will breathe in; when he trains thus:
Experiencing peacefulness, I will breathe out; when he trains thus:
Experiencing the mental activity, I will breathe in; when he trains thus:
Experiencing the mental activity, I will breathe out; when he trains thus:
Calming the mental activity, I will breathe in; when he trains thus: Calming
the mental activity, I will breathe out — on that occasion, the Monk resides
reflecting on feelings as feelings dedicated, clearly comprehending, mindful,
having removed craving and displeasure in regard to the world.
For what reason?
I call this a certain kind of feeling, Monks, that is, close attention to breathing
in and breathing out.
Therefore, Monks, on that occasion the Monk resides reflecting on feelings
as feelings, dedicated, clearly comprehending, mindful, having removed
craving and displeasure in regard to the world.
Whenever, Monks, a Monk trains thus: Experiencing the mind, I will breathe
in; when he trains thus: Experiencing the mind, I will breathe out; when he
trains thus: Gladdening the mind, I will breathe in; when he trains thus:
Gladdening the mind, I will breathe out; when he trains thus: Concentrating
the mind, I will breathe in; when he trains thus: Concentrating the mind, I will
breathe out; when he trains thus: Liberating the mind, I will breathe in; when
he trains thus: Liberating the mind, I will breathe out - on that occasion, the,
Monk resides reflecting on mind as mind, dedicated, clearly comprehending,
mindful, having removed craving and displeasure in regard to the world.
50


For what reason?
I say, Monks, that there is no development of concentration by Mindfulness
of Breathing (Breathing Mindfulness Meditation) for one who is muddled and
who lacks clear comprehension.
Therefore, Monks, on that occasion the Monk resides reflecting on mind as
mind, dedicated, clearly comprehending, mindful, having removed craving
and displeasure in regard to the world.
Whenever, Monks, a Monk trains thus: Reflecting on impermanence, I will
breathe in; when he trains thus: Reflecting on impermanence, I will breathe
out; when he trains thus: Reflecting on fading away, I will breathe in; when he
trains thus: Reflecting on fading away, I will breathe out; when he trains thus:
Reflecting on elimination, I will breathe in; when he trains thus: Reflecting on
elimination, I will breathe out; when he trains thus: Reflecting on letting go, I
will breathe in; when he trains thus: Reflecting on letting go, I will breathe out
- on that occasion, the Monk resides reflecting on mental objects as mental
objects, dedicated, clearly comprehending, mindful having removed craving
and displeasure in regard to the world.
Having seen with wisdom what is the abandoning of craving and
displeasure, the Monk is one who looks on closely with equanimity.
Therefore, Monks, on that occasion the Monk resides reflecting on mental
objects as mental objects, dedicated, clearly comprehending, mindful,
having removed craving and displeasure in regard to the world.
It is, Monks, when concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) is developed and cultivated in this way that it fulfills
The Four Foundations of Mindfulness.
Four Foundations of Mindfulness Fulfill
The Seven Factors of Enlightenment
And how, Monks, are The Four Foundations of Mindfulness developed and
cultivated so that they fulfill The Seven Factors of Enlightenment?
Whenever, Monks, a Monk resides reflecting on the body as body, on that
occasion unmuddled mindfulness is established in that Monk. Whenever,
Monks, unmuddled mindfulness has been established in a Monk, on that
occasion the Enlightenment factor of mindfulness is aroused by the Monk;
on that occasion the Monk develops the Enlightenment factor of
mindfulness; on that occasion the Enlightenment factor of mindfulness goes
to fulfillment by development in the Monk.
51


Residing thus mindfully, he penetrates that Teaching with wisdom, examines
it, makes an investigation of it. Whenever, Monks, a Monk residing thus
mindfully penetrates that Teaching with wisdom, examines it, makes an
investigation of it, on that occasion the Enlightenment factor of investigation
is aroused by the Monk; on that occasion the Monk develops the
Enlightenment factor of investigation; on that occasion the Enlightenment
factor of investigation goes to fulfillment by development in the Monk.
While he penetrates that Teaching with wisdom, examines it, makes an
investigation of it, his energy is aroused without slackening. Whenever,
Monks, a Monk’s energy is aroused without slackening as he penetrates that
Teaching with wisdom, examines it, makes an investigation of it, on that
occasion the Enlightenment factor of energy is aroused by the Monk; on that
occasion the Monk develops the Enlightenment factor of energy; on that
occasion the Enlightenment factor of energy goes to fulfillment by
development in the Monk.
When his energy is aroused, there arises in him joy. Whenever, Monks, joy
arises in a Monk whose vitality is aroused, on that occasion the
Enlightenment factor of joy is aroused by the Monk; on that occasion the
Monk develops the Enlightenment factor of joy; on that occasion the
Enlightenment factor of joy goes to fulfillment by development in the Monk.
For one whose mind is uplifted by joy the body becomes tranquil and the
mind becomes tranquil. Whenever, Monks, the body becomes tranquil and
the mind becomes tranquil in a Monk whose mind is uplifted by joy, on that
occasion the Enlightenment factor of tranquility is aroused by the Monk; on
that occasion the Monk develops the Enlightenment factor of tranquility; on
that occasion the Enlightenment factor of tranquility goes to fulfillment by
development in the Monk.
For one whose body is tranquil and who is joyful the mind becomes
concentrated. Whenever, Monks, the mind becomes concentrated in a Monk
whose body is tranquil and who is joyful, on that occasion the Enlightenment
factor of concentration is aroused by the Monk; on that occasion the Monk
develops the Enlightenment factor of concentration; on that occasion the
Enlightenment factor of concentration goes to fulfillment by development in
the Monk.
He becomes one who closely looks on with equanimity at the mind thus
concentrated. Whenever, Monks, a Monk becomes one who closely looks on
with equanimity at the mind thus concentrated, on that occasion the
Enlightenment factor of equanimity is aroused by the Monk; on that occasion
the Monk develops the Enlightenment factor of equanimity; on that occasion
52


the Enlightenment factor of equanimity goes to fulfillment by development in
the Monk.
Whenever, Monks, a Monk resides reflecting on feelings as feelings … mind
as mind … mental objects as mental objects, on that occasion unmuddled
mindfulness is established in that Monk. Whenever, Monks, unmuddled
mindfulness has been established in a Monk, on that occasion the
Enlightenment factor of mindfulness is aroused by the Monk; on that
occasion the Monk develops the Enlightenment factor of mindfulness; on
that occasion the Enlightenment factor of mindfulness goes to fulfillment by
development in the Monk.
(The remaining three (3) Foundations of Mindfulness should be elaborated as
in the case of The First Foundation of Mindfulness.)
He becomes one who closely looks on with equanimity at the mind thus
concentrated. Whenever, Monks, a Monk becomes one who closely looks on
with equanimity at the mind thus concentrated, on that occasion the
Enlightenment factor of equanimity is aroused by the Monk; on that occasion
the Monk develops the Enlightenment factor of equanimity; on that occasion
the Enlightenment factor of equanimity goes to fulfillment by development in
the Monk.
It is, Monks, when The Four Foundations of Mindfulness are developed and
cultivated in this way that they fulfill The Seven Factors of Enlightenment.
Seven Factors of Enlightenment Fulfill
True Wisdom and Liberation
How, Monks, are The Seven Factors of Enlightenment developed and
cultivated so that they fulfill true wisdom and liberation?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness,
which is based upon seclusion, freedom from strong feelings, and
elimination, maturing in release.
He develops the Enlightenment factor of investigation, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of energy, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of joy, which is based upon seclusion,
freedom from strong feelings, and elimination, maturing in release.
53


He develops the Enlightenment factor of tranquility, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of concentration, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of equanimity, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
It is, Monks, when The Seven Factors of Enlightenment are developed and
cultivated in this way that they fulfill true wisdom and liberation.
(Reference: MN 10)
In this Teaching from Gotama Buddha, he shares the one thing that leads to the
development of many important aspects of The Path to Enlightenment.
As part of this Path to Enlightenment, a Practitioner will need to develop many aspects of
their life practice. The Buddha shares that Breathing Mindfulness Meditation is that one
thing that leads to the development of The Four Foundations of Mindfulness, The Seven
Factors of Enlightenment, true wisdom, and liberation of the mind or Enlightenment.
These are all important aspects of The Path to Enlightenment and need to be learned and
practiced to train the mind.
The Buddha is a Master at showing the causes and conditions of how one thing leads to
another. He explains the ordering of how one thing leads to another throughout his
Teachings so a Practitioner can see the exact progress of The Path to Enlightenment and
how to develop one’s mind.
Detailed explanation on developing a meditation practice is available in Chapter 11 of this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Next, The Buddha explains The Four Foundations of Mindfulness and how these lead to
developing The Seven Factors of Enlightenment.
Detailed explanation on The Four Foundations of Mindfulness is available in Chapter 5 of
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
Lastly, The Buddha explains The Seven Factors of Enlightenment and how these lead to
developing true wisdom and liberation as part of The Ten Fold Path as Right Wisdom and
Right Liberation.
He further discusses how a Practitioner who develops The Seven Factors of
Enlightenment leads to freedom from strong feelings and elimination, “maturing in
release”.
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“Maturing in release” is the experience one may have that as they deeply develop the
mind, they may experience the bodily sensation of specific cravings/desires/attachments
and/or specific taints/fetters being “released” from the mind.
The more one develops The Eight Fold Path starting with Right View (The Four Noble
Truths) the mind can develop the ability to readily, and in some cases, instantly eliminate
specific craving/desire/attachments and/or specific taints/fetters from the mind. There is
much learning, reflecting, and practicing of these Teachings that is required as a
prerequisite to developing this aspect of the mind.
Gotama Buddha is explaining the bodily sensation experienced upon the elimination of
these pollutions of the mind as “maturing in release”
Detailed explanation on The Seven Factors of Enlightenment is available in Chapter 3 of
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
Detailed explanation on The Ten Fold Path is available in Chapter 5 of this same book
series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
55

The Suitable Way for
Attaining Nibbāna
56


Chapter 12
The Suitable Way for Attaining Nibbāna
(Enlightenment)
(First Discourse)
Monks, I will teach you the way that is suitable for attaining Nibbāna
(Enlightenment).
Listen to that and attend closely, I will speak…
And what, Monks, is the way that is suitable for attaining Nibbāna
(Enlightenment)?
Here, a Monk sees the eye as impermanent, he sees forms as impermanent,
he sees eye-consciousness as impermanent, he sees eye-contact as
impermanent, he sees as impermanent whatever feeling arises with eye-
contact as condition, whether pleasant or painful or neither painful-nor-
pleasant.
He sees the ear as impermanent, he sees sounds as impermanent, he sees
ear-consciousness as impermanent, he sees ear-contact as impermanent, he
sees as impermanent whatever feeling arises with ear-contact as condition,
whether pleasant or painful or neither painful-nor-pleasant.
He sees the nose as impermanent, he sees odors as impermanent, he sees
nose-consciousness as impermanent, he sees nose-contact as
impermanent, he sees as impermanent whatever feeling arises with nose-
contact as condition, whether pleasant or painful or neither painful-nor-
pleasant.
He sees the tongue as impermanent, he sees flavors as impermanent, he
sees tongue-consciousness as impermanent, he sees tongue-contact as
impermanent, he sees as impermanent whatever feeling arises with tongue-
contact as condition, whether pleasant or painful or neither painful-nor-
pleasant.
He sees the body as impermanent, he sees physical objects as
impermanent, he sees body-consciousness as impermanent, he sees body-
contact as impermanent, he sees as impermanent whatever feeling arises
with body-contact as condition, whether pleasant or painful or neither
painful-nor-pleasant.
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He sees the mind as impermanent, he sees mental objects as impermanent,
he sees mind-consciousness as impermanent, he sees mind-contact as
impermanent, he sees as impermanent whatever feeling arises with mind-
contact as condition, whether pleasant or painful or neither painful-nor
pleasant.
This, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).
(Reference: SN 35.147)
In this Teaching from Gotama Buddha, he shares how The Six Internal Sense Bases, The
Six External Sense Bases, and contact through these sense bases creates the
consciousness or awareness of discontent feelings and these feelings are impermanent.
For example, the eye comes in contact with a form and the mind becomes aware of this
through the mind or consciousness. Whatever discontent feelings that arise as a result of
this contact are impermanent.
This can be said of all The Six Internal Sense Bases and The Six External Sense Bases.
Whether it is the eyes, ears, nose, tongue, body, or mind, these are all impermanent. All
forms, sounds, odors, flavors, physical objects, and mental objects are also all
impermanent.
The discontent feelings such as pleasant feelings, painful feelings, or feelings that are
neither painful-nor-pleasant that arise in the mind through contact through The Six Sense
Bases are also impermanent.
The mind needs to be trained to eliminate the discontent feelings associated with contact
through The Six Sense Bases to move the mind towards Enlightenment.
Understanding The Universal Truth of Impermanence, a Practitioner can then train the
mind to no longer hold on or welcome discontent feelings into the mind based on
impermanent conditions.
Detailed explanation on The Universal Truth of Impermanence is available in Chapter 4 of
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
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