Chapter 13
The Suitable Way for Attaining Nibbāna
(Enlightenment)
(Second 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 discontentedness, he sees forms as
discontentedness, he sees eye-consciousness as discontentedness, he sees
eye-contact as discontentedness, he sees as discontentedness whatever
feeling arises with eye-contact as condition, whether pleasant or painful or
neither painful-nor-pleasant.
He sees the ear as discontentedness, he sees sounds as discontentedness,
he sees ear-consciousness as discontentedness, he sees ear-contact as
discontentedness, he sees as discontentedness whatever feeling arises with
ear-contact as condition, whether pleasant or painful or neither painful-nor-
pleasant.
He sees the nose as discontentedness, he sees odors as discontentedness,
he sees nose-consciousness as discontentedness, he sees nose-contact as
discontentedness, he sees as discontentedness whatever feeling arises with
nose-contact as condition, whether pleasant or painful or neither painful-nor-
pleasant.
He sees the tongue as discontentedness, he sees flavors as
discontentedness, he sees tongue-consciousness as discontentedness, he
sees tongue-contact as discontentedness, he sees as discontentedness
whatever feeling arises with tongue-contact as condition, whether pleasant
or painful or neither painful-nor-pleasant.
He sees the body as discontentedness, he sees physical objects as
discontentedness, he sees body-consciousness as discontentedness, he
sees body-contact as discontentedness, he sees as discontentedness
59


whatever feeling arises with body-contact as condition, whether pleasant or
painful or neither painful-nor-pleasant.
He sees the mind as discontentedness, he sees mental objects as
discontentedness, he sees mind-consciousness as discontentedness, he
sees mind-contact as discontentedness, he sees as discontentedness
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 35.148)
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
discontentedness.
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 is discontentedness.
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 potential sources
of discontentedness. All forms, sounds, odors, flavors, physical objects, and mental
objects are also all potential sources of discontentedness.
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 discontentedness.
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 Discontentedness, 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 Discontentedness 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).
60


Chapter 14
The Suitable Way for Attaining Nibbāna
(Enlightenment)
(Third 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 non-self, he sees forms as non-self, he sees
eye-consciousness as non-self, he sees eye-contact as non-self, he sees as
non-self whatever feeling arises with eye-contact as condition, whether
pleasant or painful or neither painful-nor-pleasant.
He sees the ear as non-self, he sees sounds as non-self, he sees ear-
consciousness as non-self, he sees ear-contact as non-self, he sees as non-
self whatever feeling arises with ear-contact as condition, whether pleasant
or painful or neither painful-nor-pleasant.
He sees the nose as non-self, he sees odors as non-self, he sees nose-
consciousness as non-self, he sees nose-contact as non-self, he sees as
non-self whatever feeling arises with nose-contact as condition, whether
pleasant or painful or neither painful-nor-pleasant
He sees the tongue as non-self, he sees flavors as non-self, he sees tongue-
consciousness as non-self, he sees tongue-contact as non-self, he sees as
non-self whatever feeling arises with tongue-contact as condition, whether
pleasant or painful or neither painful-nor-pleasant.
He sees the body as non-self, he sees physical objects as non-self, he sees
body-consciousness as non-self, he sees body-contact as non-self, he sees
as non-self whatever feeling arises with body-contact as condition, whether
pleasant or painful or neither painful-nor-pleasant.
He sees the mind as non-self, he sees mental objects as non-self, he sees
mind-consciousness as non-self, he sees mind-contact as non-self, he sees
61


as non-self 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 35.149)
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 not the self (i.e.
non-self).
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 is not the self.
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 not the self. All
forms, sounds, odors, flavors, physical objects, and mental objects are also not the self.
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 not the self.
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 Non-self, 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 Non-self 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).
62


Chapter 15
The Suitable Way for Attaining Nibbāna
(Enlightenment)
(Fourth Discourse)
Monks, I will teach you the way that is suitable for attaining Nibbāna
(Enlightenment).
Listen to that and attend closely, I will speak…
What do you think, Monks, is the eye permanent or impermanent?
‘Impermanent, Venerable Sir.’
Is what is impermanent discontentedness or contentedness?
‘Discontentedness, Venerable Sir.’
Is what is impermanent, discontentedness, and subject to change fit to be
regarded thus: This is mine, this I am, this is my ‘self’?
‘No, Venerable Sir.’
Are forms permanent or impermanent? Is eye-consciousness permanent or
impermanent? Is eye-contact permanent or impermanent? Is any feeling that
arises with eye-contact as condition - whether pleasant or painful or neither
painful-nor-pleasant permanent or impermanent?
‘Impermanent, Venerable Sir.’
Is the ear permanent or impermanent? Is the nose permanent or
impermanent? Is the tongue permanent or impermanent? Is the body
permanent or impermanent? Is the mind permanent or impermanent? Is any
feeling that arises with ear-contact, nose-contact, tongue-contact, body-
contact, mind-contact as condition permanent or impermanent?
‘Impermanent, Venerable Sir.’
Is what is impermanent discontentedness or contentedness?
‘Discontentedness, Venerable Sir.’
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Is what is impermanent, discontentedness, and subject to change fit to be
regarded thus: This is mine, this I am, this is my ‘self’?
‘No, Venerable Sir.’
Seeing thus, Monks, the instructed Noble Disciple experiences a fading
away of strong feelings towards the eye, towards forms, a fading away of
strong feelings towards eye-consciousness, a fading away of strong feelings
towards eye-contact, a fading away of strong feelings towards whatever
feeling arises with eye-contact as condition - whether pleasant or painful or
neither painful-nor-pleasant.
(All the below were restated as above.)
He experiences a fading away of strong feelings towards the ears…towards
the nose… towards the tongue…towards the body…towards the
mind...towards whatever feeling arises with mind-contact as condition -
whether pleasant or painful or neither painful-nor-pleasant.
Experiencing a fading away of strong feelings, he becomes free from strong
feelings. Through freedom from strong feelings (his mind) is liberated. When
it is liberated, there comes the knowledge: It’s liberated.
He understands: Destroyed is birth, the holy life has been lived, what had to
be done has been done, there is no more for this state of existence.
This, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).
(Reference: SN 35.150)
64

In this Teaching from Gotama Buddha, he shares a Teaching to walk Students through
reflecting on his Teachings to discover the truth so that they can acquire wisdom.
With asking his Students questions, they can investigate The Teachings through reflection
and discover the truth rather than believing anything that he shares.
Through understanding that The Six Sense Bases are impermanent a Practitioner trains
the mind to eliminate holding on to strong feelings related to the eyes, ears, nose, tongue,
body, or mind.
With the elimination of strong feelings and being freed from the strong feelings produced
by craving/desire/attachment, the Practitioner gains the knowledge that the mind is well
liberated towards the attainment of Enlightenment.
The Practitioner then understands that having attained Enlightenment, there is no further
rebirth in The Cycle of Rebirth.
65


Chapter 16
Dispelling the Contact
Monks, consciousness comes to be based on two things.
And how, Monks, does consciousness come to be based on two things?
Consciousness is based on the eye and forms, there arises eye-
consciousness. The eye is impermanent, changing, becoming otherwise;
forms are impermanent, changing, becoming otherwise. Thus these two
things are moving and fluctuating, impermanent, changing, becoming
otherwise.
Eye-consciousness is impermanent, changing, becoming otherwise. The
cause and condition for the arising of eye-consciousness is also
impermanent, changing, becoming otherwise. When, Monks, eye-
consciousness has arisen based on a condition that is impermanent, how
could it be permanent?
The meeting, the encounter, the combining of these three things is called
eye-contact. Eye-contact too is impermanent, changing, becoming
otherwise. The cause and condition for the arising of eye-contact is also
impermanent, changing, becoming otherwise. When, Monks, eye-contact
has arisen based on a condition that is impermanent, how could it be
permanent?
Contacted, Monks, one feels, contacted one craves, contacted one
perceives. Thus these things, too are moving and fluctuating, impermanent,
changing, becoming otherwise.
(Similar discourses were recited in the case of ear-consciousness, nose-
consciousness, tongue-consciousness, body-consciousness, and mind-
consciousness.)
In dependence on the ear and sounds, there arises ear-consciousness…
In dependence on the nose and odors, there arises nose-consciousness…
In dependence on the tongue and flavors, there arises tongue-
consciousness…
66


In dependence on the body and physical objects, there arises body-
consciousness…
In dependence on the mind and mental objects, there arises mind
consciousness…
The ear, nose, tongue, body, and mind are impermanent, changing,
becoming otherwise; mental objects are impermanent, changing, becoming
otherwise.
Thus two things are moving and fluctuating, impermanent, changing,
becoming otherwise.
Mind-consciousness is impermanent, changing, becoming otherwise. The
cause and condition for the arising of mind-consciousness is also
impermanent, changing, becoming otherwise. When, Monks, mind-
consciousness has arisen based on a condition that is impermanent, how
could it be permanent?
The meeting, the encounter, the combining of these three things is
called mind-contact.
Mind-contact too is impermanent, changing, becoming otherwise. The cause
and condition for the arising of mind-contact is also impermanent, changing,
becoming otherwise. When, Monks, mind-contact has arisen based on a
condition that is impermanent, how could it be permanent?
Contacted, Monks, one feels, contacted one craves, contacted one
perceives. Thus these things too are moving and fluctuating, impermanent,
changing, becoming otherwise.
It is in such a way, Monks, that consciousness comes to be based on
two things.
(Reference: SN 35.93)
67

In this Teaching from Gotama Buddha, he shares and walks Students through his
Teachings helping them to clearly see The Universal Truth of Impermanence.
He explains how consciousness or awareness is based on The Six Internal Sense Bases
and The Six External Sense Bases. This is called consciousness or awareness and is
impermanent.
With The Six Internal Sense Bases, The Six External Sense Bases, and awareness then
there is contact.
Eye + Form + Consciousness (i.e. Awareness) = Contact through the eyes
Ear + Sound + Consciousness (i.e. Awareness) = Contact through the ears
Nose + Odor + Consciousness (i.e. Awareness) = Contact through the nose
Tongue + Flavor + Consciousness (i.e. Awareness) = Contact through the tongue
Body + Physical Object + Consciousness (i.e. Awareness) = Contact through the body
Mind + Mental Object + Consciousness (i.e. Awareness) = Contact through the mind
Contact is impermanent but once one experiences contact through The Six Sense Bases,
the mind then experiences craving/desire/attachment.
68


Chapter 17
Direct Development of The Noble Eight Fold Path
Monks, when one knows and sees the eye as it actually is, when one knows
and sees forms as they actually are, when one knows and sees eye-
consciousness as it actually is, when one knows and sees eye-contact as it
actually is, when one knows and sees as it actually is (the feeling) felt as
pleasant or painful or neither painful-nor-pleasant that arises with eye-
contact as condition, then one is not inflamed by craving for the eye, for
forms, for eye-consciousness, for eye-contact, for (the feeling) felt as
pleasant or painful or neither painful-nor-pleasant that arises with eye-
contact as condition.
When one resides uninflamed by craving, unfettered, unobsessed, reflecting
on danger, then The Five Aggregates affected by clinging are diminished for
one in the future; and one’s craving which brings renewal of existence, is
accompanied by excitement and desire, and excitement in this or that - are
abandoned. One’s bodily and mental troubles are abandoned, one’s bodily
and mental torments are abandoned, one’s bodily and mental fevers are
abandoned, and one experiences bodily and mental peacefulness.
The view of a person such as this is Right View. His intention is Right
Intention, his effort is Right Effort, his mindfulness is Right Mindfulness, his
concentration is Right Concentration. But his bodily action, his verbal
speech, and his livelihood have already been well purified earlier. Thus this
Noble Eight Fold Path comes to fulfillment in him by development.
When he develops this Noble Eight Fold Path, The Four Foundations of
Mindfulness also come to fulfillment in him by development (body, feelings,
mind, mental objects); the four right kinds of striving also come to fulfillment
in him by development (Right Effort); the four bases for spiritual power also
come to fulfillment in him by development (also known as ‘mental power’:
initiative, energy, mind, investigation); the five sense bases also come to
fulfillment in him by development (eyes, ears, nose, tongue, body); the five
powers also come to fulfillment in him by development (confidence, energy,
mindfulness, concentration, wisdom); The Seven Factors of Enlightenment
also come to fulfillment in him by development (mindfulness, investigation,
energy, joy, tranquility, concentration, equanimity).
These two things serenity and insight - occur in him combined evenly
together. He fully understands by direct knowledge (experience) those things
that should be fully understood by direct knowledge (experience).
69


He abandons by direct knowledge (experience) those things that should be
abandoned by direct knowledge (experience). He develops by direct
knowledge (experience) those things that should be developed by direct
knowledge (experience). He realizes by direct knowledge (experience) those
things that should be realized by direct knowledge (experience).
(All the below were restated as above.)
When one knows and sees the ear as it actually is…
When one knows and sees the nose as it actually is…
When one knows and sees the tongue as it actually is…
When one knows and sees the body as it actually is…
When one knows and sees the mind as it actually is…
These are the things that should be realized by direct knowledge
(experience).
(Reference: MN 149)
In this Teaching from Gotama Buddha, he walks through several of his Teachings that are
explained in other parts of this book series connecting them to The Eight Fold Path.
70


Chapter 18
No Coming or Going
No Passing Away or Arising
And on that occasion The Perfectly Enlightened One was instructing, urging,
rousing, and encouraging the Monk with discussion of The Teachings
concerned with liberation. The Monks - receptive, attentive, focusing their
entire awareness, lending ear - listened to The Teachings.
Then, on realizing the significance of that, The Perfectly Enlightened One on
that occasion exclaimed:
One who is dependent has wavering.
One who is independent has no wavering.
There being no wavering, there is calm.
There being calm, there is no yearning.
There being no yearning, there is no coming or going.
There being no coming or going, there is no passing away or arising.
There being no passing away or arising, there is neither a here nor a there
nor a between-the-two.
This, just this, is the end of stress.
(Reference: UD 8.4)


71

In this Teaching from Gotama Buddha, he shares the way to eliminate stress is to
eliminate craving/desire/attachment.
He uses the word “dependent” rather than craving/desire/attachment and “independent”
rather than non-craving/non-desire/non-attachment.
When the mind has eliminated craving/desire/attachment it will no longer waver and
fluctuate but instead experience steadiness, stability, and calmness. There is no wavering
in a mind that has eliminated craving/desire/attachment.
“Yearning” is another way to describe craving/desire/attachment. When there is “no
yearning, there is no coming and going”. When the mind has extinguished craving/desire/
attachment it is peaceful and content wherever it exists and does not have the craving to
always be “on the go” or “coming and going”.
When there is “no yearning (i.e. craving/desire/attachment)”, then there is “no coming and
going”. The mind will not experience impermanent feelings that are “passing away or
arising”. All impermanent conditioned feelings will have been eliminated.
When the impermanent conditioned feelings are eliminated, a Practitioner will not
experience “passing away or arising” of discontentedness the mind is permanently
peaceful and content, “there is neither a here nor a there nor a between-the-two”. Or in
other words, they will not experience rebirth.
With the elimination of rebirth, “this, just this, is the end of stress” as an Enlightened being
will no longer experience any stress in the remaining time of their life and they will not
experience any future births to experience discontentedness ever again.
The mind is completely liberated and completely free from all discontentedness.
72

There Will Be
Just the Seen…
73


Chapter 19
There Is No You There
Then, Bahiya,…
When for you there will be only the seen in reference to the seen, only the
heard in reference to the heard, only the sensed in reference to the sensed,
only the recognized in reference to the recognized, then, Bahiya, there is no
you in connection with that.
When there is no you in connection with that, there is no you there. When
there is no you there, you are neither here nor there nor between-the-two.
This, just this, is the end of stress.
(Reference: UD 1.10)


In this Teaching from Gotama Buddha, he points to The Teaching of “non-self”.
The Universal Truth of Non-self is required to be learned, reflected upon, and practiced to
eliminate the fetter/taint of “Personal Existence View”. This is a Teaching that I suggest a
Practitioner gain some basic familiarity with then sets aside while they focus on
establishing a well developed practice of The Eight Fold Path.
Then, as the mind enters the Jhānas, a Practitioner could more deeply learn, reflect, and
practice The Teaching of “The Universal Truth of Non-self” to eliminate the fetter/taint of
“Personal Existence View” to move the mind into the first Stage of Enlightenment and
beyond. A Practitioner would be unable to eliminate the fetter/taint of “Personal Existence
View” early in practice as the mind is not yet prepared to release this fetter/taint. It is only
once a Practitioner deeply prepares the mind through a well developed practice of The
Eight Fold Path, that it will be ready and able to release the “Personal Existence View”
through understanding and practicing The Universal Truth of Non-self.
Through the elimination of “Personal Existence View” by realizing “non-self” the mind will
be able to “end stress” and all other discontent feelings as all of The Ten Fetters are
eliminated.
Detailed explanation of The Universal Truth of Non-self is available in Chapter 4 and 16 of
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
74


Chapter 20
Merely the Seen
‘Although, Venerable Sir, I am old, aged, burdened with years, advanced in
life, come to the last stage, let The Perfectly Enlightened One teach me The
Teachings in brief, let the Fortunate One teach me The Teachings in brief.
Perhaps I may understand the meaning of The Perfectly Enlightened One’s
statement, perhaps I may become an heir to The Perfectly Enlightened One’s
statement.’
What do you think, Mālunkyaputta, do you have any craving, desire, or
attachment for those forms recognizable by the eye that you have not seen
and never saw before, that you do not see and would not think might be
seen?
‘No, Venerable Sir.’
Do you have any craving, desire, or attachment for those sounds
recognizable by the ear... for those odors recognizable by the nose... for
those flavors recognizable by the tongue ... for those physical objects
recognizable by the body ... for those mental objects recognizable by the
mind that you have not recognized and never recognized before, that you do
not recognize and would not think might be recognized?
‘No, Venerable Sir.’
Here, Mālunkyaputta, regarding things seen, heard, sensed, and recognized
by you: in the seen there will be merely the seen; in the heard there will be
merely the heard; in the sensed there will be merely the sensed; in the
recognized there will be merely the recognized.
When, Mālunkyaputta, regarding things seen, heard, sensed, and recognized
by you, in the seen there will be merely the seen, in the heard there will be
merely the heard, in the sensed there will be merely the sensed, in the
recognized there will be merely the recognized, then, Mālunkyaputta, you will
not be ‘by that’.
When, Mālunkyaputta, you are not ‘by that’, then you will not be ‘therein’.
When, Mālunkyaputta, you are not ‘therein’, then you will be ‘neither here nor
beyond nor in between-the-two’. This itself is the end of discontentedness.
75


‘I understand in detail, Venerable Sir, the meaning of what was stated by The
Perfectly Enlightened One in brief:’
Having seen a form with mindfulness muddled,
Attending to the pleasing sign,
One experiences it with an obsessed mind
And remains tightly holding to it.
Many feelings flourish within,
Originating from the visible form,
Craving and annoyance as well
By which one’s mind becomes disturbed.
For one who accumulates discontentedness thus, Nibbāna (Enlightenment)
is said to be far away.
(All of the following, same as above.)
Having heard a sound with mindfulness muddled…
Having smelt an odor with mindfulness muddled…
Having tasted a flavor with mindfulness muddled…
Having touched a physical object with mindfulness muddled…
Having recognized a mental object with mindfulness muddled…
For one who accumulates discontentedness thus Nibbāna (Enlightenment) is
said to be far away.
————-
When, firmly mindful, one sees a form,
One is not inflamed by craving for forms;
One experiences it with an unaffected mind
And does not remain holding it tightly.
One fares mindfully in such a way
That even as one sees the form,
And while one undergoes a feeling,
Discontentedness is exhausted, not built up.
For one dismantling discontentedness thus, Nibbāna (Enlightenment) is said
to be close by.
76


(All of the following, same as above.)
When, firmly mindful, one hears a sound,
One is not inflamed by craving for sounds…
When, firmly mindful, one smells an odor,
One is not inflamed by craving for odors…
When, firmly mindful, one tastes a flavor,
One is not inflamed by craving for flavors…
When, firmly mindful, one touches a physical object,
One is not inflamed by craving for physical objects…
When, firmly mindful, one recognizes a mental object,
One is not inflamed by craving for mental objects...
For one diminishing discontentedness thus, Nibbāna (Enlightenment) is said
to be close by.
————-
‘It is in such a way, Venerable Sir, that I understand in detail the meaning of
what was stated by The Perfectly Enlightened One in brief.’
Good. good, Mālunkyaputta! It is good that you understand in detail the
meaning of what was stated by me in brief.
(The Buddha here repeats the prior verses in full.)
It is in such a way, Mālunkyaputta, that the meaning of what was stated by
me in brief should be understood in detail.
Then the Venerable Mālunkyaputta ... departed ... dwelling alone, withdrawn,
diligent, dedicated, and determined... And the Venerable Mālunkyaputta
became one of the Arahants.
(Reference: SN 35.95)
In this Teaching from Gotama Buddha, he helps a Student to understand that a mind with
craving/desire/attachment through The Six Sense Bases will be muddled or unclear, far
away from Enlightenment.
A mind that has eliminated craving/desire/attachment through The Six Sense Bases will
be unaffected no longer experiencing discontentedness and close to Enlightenment.
77

The Four Foundations
of Mindfulness
79


Chapter 21
Awaiting His Time Mindful and
Clearly Comprehending
Monks, a Monk should await his time mindful and clearly comprehending.
This is my instruction to you.
And how, Monks, is a Monk mindful?
Here, Monks, a Monk resides reflecting on the body as body, dedicated,
clearly comprehending, mindful, having put away craving and displeasure in
regard to the world. He resides reflecting on feelings as feelings ... mind as
mind... mental objects as mental objects, dedicated, clearly comprehending,
mindful, having put away craving and displeasure in regard to the world. It is
in such a way that a Monk is mindful.
And how, Monks, does a Monk exercise clear comprehension?
Here, Monks, a Monk is one who acts with clear comprehension when going
forward and returning: when looking ahead and looking aside; when drawing
in and extending the limbs; when wearing his robes and carrying his outer
robe and bowl; when eating, drinking, chewing his food and tasting; when
defecating and urinating; when walking, standing, sitting, falling asleep,
waking up, speaking, and keeping silent. It is in such a way that a Monk
exercises clear comprehension.
A Monk should await his time mindful and clearly comprehending. This is my
instruction to you.
Monks, while a Monk resides thus, mindful and clearly comprehending,
diligent, dedicated, and determined, if there arises in him a pleasant feeling,
he understands thus: There has arisen in me a pleasant feeling. Now that is
dependent, not independent. Dependent on what? Dependent on this very
body. But this body is impermanent, conditioned, dependently arisen. So
when the pleasant feeling has arisen in dependence on a body that is
impermanent, conditioned, dependently arisen, how could it be permanent?
He resides reflecting on impermanence in the body and in pleasant feelings,
he resides reflecting on vanishing, reflecting on fading away, reflecting on
elimination, reflecting on letting go. As he resides thus, the underlying
tendency to crave in regard to the body and in regard to pleasant feelings is
abandoned by him.
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If he feels a pleasant feeling, he understands: It is impermanent; he
understands: It is not held to: he understands: It is not excited in.
If he feels a painful feeling, he understands: It is impermanent; he
understands: It is not held to; he understands: It is not excited in.
If he feels a neither painful-nor-pleasant feeling, he understands: It is
impermanent; he understands: It is not held to; he understands: It is not
excited in.
If he feels a pleasant feeling, he feels it without holding onto it; if he feels a
painful feeling, he feels it without holding onto it; if he feels a neither painful-
nor-pleasant feeling, he feels it without holding onto it.
When he feels a feeling terminating with the body, he understands: I feel a
feeling terminating with the body: When he feels a feeling terminating with
life, he understands: I feel a feeling terminating with life. He understands:
With the breakup of the body, following the exhaustion of life, all that is felt,
not being excited in, will become cool right here.
Just as, Monks, an oil lamp burns in dependence on the oil and the wick,
and with the exhaustion of the oil and the wick it is extinguished through lack
of fuel, so too, Monks, when a Monk feels a feeling terminating with the
body,...terminating with life... He understands: With the breakup of the body,
following the exhaustion of life, all that is felt, not being excited in, will
become cool right here.
(Reference: SN 47.2)


In this Teaching from Gotama Buddha, he shares The Four Foundations of Mindfulness
and that they lead to “clear comprehension” or clarity of mind.
It is through developing The Four Foundations of Mindfulness that a Practitioner is able to
have “awareness of mind” to observe the arising discontentedness training the mind to
cut it off and let it go to completely eliminate 100% of all discontentedness.
What Are The Four Foundations of Mindfulness?
The Four Foundations of Mindfulness are four aspects of awareness the mind needs to
develop to have “awareness of mind”, then, actively and skillfully work with arising
unwholesome thoughts, ideas, and feelings to eliminate them from ever arising again.
It is through developing awareness of bodily sensations, feelings, conditions of the mind,
and mental objects that the mind can then eliminate unwholesome qualities and cultivate
wholesome qualities.
Through developing The Four Foundations of Mindfulness, a Practitioner can then more
readily and actively "cut off the thoughts" and "let them go" training the mind to eliminate
discontentedness.
Rather than allowing the mind to become polluted with unwholesome feelings, conditions
of the mind, or mental objects, a Practitioner can instead cut off and let go of any arising
thoughts, ideas, and feelings when they are only bodily sensations.
This allows the mind to not experience the pollution of arising unwholesomeness and
trains the mind so that unwholesome thoughts, ideas, and feelings no longer arise at all.
Without The Four Foundations of Mindfulness, a Practitioner would not be aware of the
bodily sensations, or the resulting feelings, conditions of the mind, and mental objects to
then be able to cut off and let go of the unwholesome thoughts, ideas, and feelings prior
to polluting the mind so that eventually, they will never arise.
Through developing The Four Foundations of Mindfulness a Practitioner will be able to
get to the point in their training that through the constant cutting off of unwholesome
thoughts, ideas, and feelings that the mind can reside peaceful, calm, serene, and
content with joy because unwholesomeness will never arise.
It is the constant cutting off sooner and sooner that the mind can experience liberation
through the non-arising unwholesome thoughts, ideas, and feelings. The mind will
eventually get tired and will submit to never arise unwholesome thoughts, ideas, or
feelings.
The non-arising of unwholesome thoughts, ideas, and feelings is experienced through a
well liberated mind - an Enlightened mind.
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The Four Foundations of Mindfulness
Body as Body Observing/Awareness of
Bodily Sensations
Feelings as Feelings Observing/Awareness of
Feelings
Mind as Mind Observing/Awareness of
Conditions of the Mind
Mental Objects as Mental Objects Observing/Awareness of
Mental Objects
To develop awareness of mind, you should not allow the mind to be lost in daydreams,
anticipation, indulgences, worry, or dwell in other discontent feelings. With awareness of
the mind that the mind is not in the present moment during daily life, cut off those
thoughts and bring the mind to the present moment.
Cultivating mindfulness or awareness of mind is accomplished through meditation
practices and carried into everyday life through implementing awareness of the mind in
each moment of your normal activities.
The Buddha describes to have full awareness of mind in all of our daily activities such as
“when going forward and returning; when looking ahead and looking aside; when drawing
in and extending the limbs; when wearing his robes and carrying his outer robe and bowl;
when eating, drinking, chewing his food, and tasting; when defecating and urinating;
when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent”.
It is through Right Mindfulness, or awareness of mind, that a Practitioner is vigilant and
constantly aware of what exists in the mind. Through Breathing Mindfulness Meditation
the mind is brought to the present moment training it to have clear comprehensive,
awareness of mind, and concentration. Through having full awareness of the bodily
sensations, feelings, condition of the mind, and mental objects a Practitioner can then
skillfully eliminate unwholesomeness and arise the wholesomeness.
Through continuous awareness of mind through The Four Foundations of Mindfulness, a
Practitioner is then “exercising clear comprehension”.
To cultivate mindfulness, you will need to learn Breathing Mindfulness Meditation in the
positions of seated, lying, standing, or walking. Breathing Mindfulness Mediation and the
four (4) body positions for meditation are described in the Chapter titled “Meditation:
Developing Your Practice” (Chapter 11) of the book “Developing a Life Practice: The Path
That Leads to Enlightenment” (Volume 1) of this same book series. Using Breathing
Mindfulness Meditation, you can establish mindfulness or awareness of bodily
sensations, feelings, condition of the mind, and mental objects while learning to “let them
go” to eliminate discontentedness.
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Abandoning Ignorance
84


Chapter 22
Nothing Is Worth Adhering To
Then a certain Monk approached The Perfectly Enlightened One and said to
him:
‘Venerable Sir, is there one thing through the abandoning of which ignorance
(unknowing of true reality) is abandoned by a Monk and true wisdom arises?’
There is one thing, Monk, through the abandoning of which ignorance
(unknowing of true reality) is abandoned by a Monk and true wisdom arises.
‘And what is that one thing, Venerable Sir?’
Ignorance, Monk, is that one thing through the abandoning of which
ignorance is abandoned by a Monk and true wisdom arises.
‘But, Venerable Sir, how should a Monk know, how should he see, for
ignorance to be abandoned by him and true wisdom to arise?’
Here, Monk, a Monk has heard: Nothing is worth adhering to. When a Monk
has heard: Nothing is worth adhering to, he directly knows everything.
Having directly known everything, he fully understands everything. Having
fully understood everything, he sees all signs differently.
He sees the eye differently, he sees forms differently. He sees eye-
consciousness differently. He sees eye-contact differently. And whatever
feeling arises with eye-contact as condition — experiencing pleasure, pain,
or as neither painful-nor-pleasant that too he sees differently.
He sees the ear differently, he sees sounds differently. He sees ear-
consciousness differently. He sees ear-contact differently. And whatever
feeling arises with ear-contact as condition — experiencing pleasure, pain, or
as neither painful-nor-pleasant that too he sees differently.
He sees the nose differently, he sees odors differently. He sees nose-
consciousness differently. He sees nose-contact differently. And whatever
feeling arises with nose-contact as condition — experiencing pleasure, pain,
or as neither painful-nor-pleasant that too he sees differently.
85


He sees the tongue differently, he sees flavors differently. He sees tongue-
consciousness differently. He sees tongue-contact differently. And whatever
feeling arises with tongue-contact as condition — experiencing pleasure,
pain, or as neither painful-nor-pleasant that too he sees differently.
He sees the body differently, he sees physical objects differently. He sees
body-consciousness differently. He sees body-contact differently. And
whatever feeling arises with body-contact as condition — experiencing
pleasure, pain, or as neither painful-nor-pleasant that too he sees differently.
He sees the mind differently, he sees mental objects differently. He sees
mind-consciousness differently. He sees mind-contact differently. And
whatever feeling arises with mind-contact as condition — experiencing
pleasure, pain, or as neither painful-nor-pleasant that too he sees
differently.
When, Monk, a Monk knows and sees thus, ignorance (unknowing of true
reality) is abandoned by him and true wisdom arises.
(Reference: SN 35.79)
In this Teaching from Gotama Buddha, he shares that a Practitioner will need to eliminate
ignorance (unknowing of true reality) through acquiring wisdom. It is through
independently verifying The Teachings of The Buddha that one acquires wisdom to
eliminate ignorance (unknowing of true reality).
If a Practitioner closely examines The Six Sense Bases they can observe how
discontentedness is experienced through agreeable and disagreeable contact of the eyes,
ears, nose, tongue, body, and mind. The associated pleasant feelings, painful feelings,
and feelings that are neither painful-nor-pleasant are seen clearly or “differently” once one
observes the truth to acquire this wisdom.
To attain Enlightenment, a Practitioner will need to learn these Teachings with a Teacher
but then independently verify The Teachings to see the truth and acquire wisdom. The
mind is liberated through the elimination of ignorance or unknowing of true reality.
86


Chapter 23
Knowing and Seeing as Impermanent
Then a certain Monk approached The Perfectly Enlightened One and said to
him:
‘Venerable Sir, is there one thing through the abandoning of which ignorance
(unknowing of true reality) is abandoned by a Monk and true wisdom arises?’
Monk, when a Monk knows and sees the eye as impermanent, ignorance
(unknowing of true reality) is abandoned by him and true wisdom arises.
When he knows and sees forms as impermanent, when he knows and sees
as impermanent whatever feeling arises with eye-contact as condition,
ignorance is abandoned by him and true wisdom arises.
Monk, when a Monk knows and sees the ear as impermanent, ignorance
(unknowing of true reality) is abandoned by him and true wisdom arises.
When he knows and sees sounds as impermanent, when he knows and sees
as impermanent whatever feeling arises with ear-contact as condition,
ignorance is abandoned by him and true wisdom arises.
Monk, when a Monk knows and sees the nose as impermanent, ignorance
(unknowing of true reality) is abandoned by him and true wisdom arises.
When he knows and sees odors as impermanent, when he knows and sees
as impermanent whatever feeling arises with nose-contact as condition,
ignorance is abandoned by him and true wisdom arises.
Monk, when a Monk knows and sees the tongue as impermanent, ignorance
(unknowing of true reality) is abandoned by him and true wisdom arises.
When he knows and sees flavors as impermanent, when he knows and sees
as impermanent whatever feeling arises with tongue-contact as condition,
ignorance is abandoned by him and true wisdom arises.
Monk, when a Monk knows and sees the body as impermanent, ignorance
(unknowing of true reality) is abandoned by him and true wisdom arises.
When he knows and sees physical objects as impermanent, when he knows
and sees as impermanent whatever feeling arises with body-contact as
condition, ignorance is abandoned by him and true wisdom arises.
87


Monk, when a Monk knows and sees the mind as impermanent, ignorance
(unknowing of true reality) is abandoned by him and true wisdom arises.
When he knows and sees mental objects as impermanent, when he knows
and sees as impermanent whatever feeling arises with mind-contact as
condition, ignorance is abandoned by him and true wisdom arises.
When, Monk, a Monk knows and sees thus, ignorance (unknowing of true
reality) is abandoned by him and true wisdom arises.
(Reference: SN 35.53)
In this Teaching from Gotama Buddha, he shares Teachings related to The Universal Truth
of Impermanence helping Students understand that The Six Sense Bases and the feelings
that arise as a result of The Six Sense Bases are impermanent.
A Practitioner who is able to observe this seeing the truth will acquire this wisdom and
then is able to function differently through training the mind to not chase after the objects
of its affections through The Six Sense Bases seeking pleasant feelings. This is a primary
aspect of training the mind to attain Enlightenment and to eliminate the fetter/taint/
pollution of sensual desire.
Knowing and being able to clearly see The Universal Truth of Impermanence will allow a
Practitioner to acquire wisdom, working towards the elimination of ignorance (unknowing
of true reality).
Detailed explanation of The Ten Fetters is available in this same book series found in
Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
88

Means of Practice for
A Sick Person
89


Chapter 24
Direct Knowledge for A Sick One
Monks, if five things do not slip away from a weak and sick Monk, it can be
predicted of him: In no long time, with the destruction of the taints, he will
realize for himself with direct knowledge (experience), in this very life, the
taintless liberation of mind, liberation by wisdom, and having entered upon it,
he will reside in it.
What five?
Here, a Monk resides reflecting on the unattractiveness of the body,
perceiving the dissatisfaction of food, perceiving non-excitement in the entire
world, reflecting on impermanence in all conditioned objects; and he has the
perception of death well established internally.
If these five things do not slip away from a weak and sick Monk, it can be
predicted of him: In no long time, with the destruction of the taints, he will
realize for himself with direct knowledge (experience), in this very life, the
taintless liberation of mind, liberation by wisdom, and having entered upon it,
he will reside in it.
(Reference: AN 5.121)


In this Teaching from Gotama Buddha, he shares here are “five things” that need to be
retained in the mind and if they “do not slip away” when “weak and sick” that one will
experience for themselves the Enlightened mind.
1.) Unattractiveness of the body: The fetter/taint/pollution in the mind of “sensual
desires” are one of the most challenging aspects of the mind to eliminate on The Path to
Enlightenment. One of the strongest cravings/desires/attachments the mind has related to
sensual desire is the craving for sexual contact. In order to attain the third or fourth Stage
of Enlightenment, a Practitioner would need to eliminate the fetter/taint of sensual desire
which includes the elimination of sexual contact. When or if a Practitioner decides to do
this is their personal choice.
A Practitioner progressing on this path might decide to learn, reflect, and practice The
Teachings progressing to the first or second Stage of Enlightenment where
discontentedness is significantly reduced and one’s mind and life is quite peaceful while
still retaining sexual contact. In the first and second Stages of Enlightenment a
Practitioner would not yet have eliminated the fetter/taint of sensual desire and could
choose to approach this at a later time.
Once a Practitioner has decided to eliminate sensual desires, thus sexual contact, a
technique used to train the mind to accomplish this goal is to develop “unattractiveness
of the body”.
The reason human beings have craving for sexual contact is instinctive but also driven by
the mind’s ignorance/delusion/unknowing of true reality as it relates to many topics
including being able to see the body as it truly is. The unEnlightened mind does not see
the human body as it truly is. We see the beautified hair, clothing, jewelry, skin, makeup,
etc., and are driven to chase pleasant feelings associated with the sense base of the
body - the mind is triggered to chase after bodily contact for sexual intercourse.
Through training the mind to see true reality, thus, the “unattractiveness of the human
body” this would involve observing the body as it truly is without the beautified hair,
clothing, jewelry, skin, makeup, etc. The techniques employed to develop this are found in
the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1)
and you can seek guidance with a Teacher to help you establish this in the mind when
ready.
2.) Dissatisfaction of food: With the fetter/taint/pollution in the mind of “sensual desires”
being one of the most challenging aspects of the mind to eliminate on The Path to
Enlightenment as described related to sexual contact, another strong sensual desire in
the mind is the craving/desire/attachment to food.
While the mind needs food to sustain one’s life, oftentimes the unEnlightened mind
develops mental longing and strong eagerness for specific types of food that if they are
not acquired, the mind is discontent.
A Practitioner will need to train the mind to eliminate any mental longing with a strong
eagerness towards specific foods and train the mind that food is purely to sustain the
health of the physical body. There is no other purpose for food.
91


This does not mean that one cannot enjoy a good tasting meal, but if the mind finds
happiness, excitement, elation (pleasant feelings) based on this impermanent condition,
then when that impermanent condition does not exist, the mind will experience
discontentedness of painful feelings like sadness, anger, frustration, irritation, annoyance,
anxiety, stress, etc.
To eradicate the discontentedness associated with craving/desire/attachment to specific
foods, one will need to understand and train the mind to observe contentedness no
matter what food is available to eat. Ordained Practitioners collect food from Household
Practitioners on alms rounds where they can only eat what food is given. They do not
have any choice in the foods they ingest at a given meal. But Household Practitioners
choose their own food so you will need to employ your own discipline to eliminate any
cravings/desires/attachments to specific foods.
One way a person might choose to do this is through having someone else choose their
food for them for an extended period of time, 6-12 months, giving a person full range to
select foods that are healthy yet not influenced by your personal choices. During this
time, observe the mind and whether it is pulling towards any specific foods and if it
becomes discontent when specific foods are not available. If you observe this, then you
know there is craving/desire/attachment to specific foods and one should train the mind
to distance itself from those foods for a period of time training it to ingest food for the sole
purpose of maintaining the health of the physical body until the mind has fully eliminated
the craving/desire/attachment for specific foods.
You can seek guidance from your Teacher on other options and ideas for eliminating
cravings/desires/attachments to food to thin then eliminate the fetter/taint of sensual
desire.
Additionally, the mind can understand “dissatisfaction of food” as understanding that as it
relates to a discontent mind, food is not the solution. Oftentimes when the mind is unwell
experiencing pleasant feelings, painful feelings, or feelings that are neither painful-nor-
pleasant, a human being will eat food in an attempt to cure the unwelcomed feelings. The
mind needs to understand that emotional eating is not the solution to solving the
discontentedness that exists in the mind cultivating “dissatisfaction of food” or in other
words “understanding that food is not the solution” to the discontentedness experienced
in the unEnlightened mind.
3.) Non-excitement in the entire world: There are many enticing and alluring pleasures
in the world that the mind may have come accustomed to finding happiness, excitement,
and elation in while unaware it was causing its own discontentedness off The Path to
Enlightenment. Once a Practitioner understands the cause of the discontent mind is
craving/desire/attachment, they will need to “let go” of the entire world to attain
Enlightenment choosing to not seek or chase excitement in the world developing “non-
excitement in the entire world”.
This does not mean that one needs to eliminate relationships, occupations, possessions,
etc. It just means the mind needs to eliminate the “mental longing with a strong
eagerness” that exists in the mind towards relationships, occupations, possessions, etc.
learning how to practice non-craving, non-desire, and non-attachment. In this way, the
mind can be trained to experience unconditioned joy. Unconditioned joy is not associated
with impermanent objects, so the Practitioner is not attaining it by craving/desire/
attachment and, therefore, unconditioned joy is permanent.
92


Practicing non-attachment does not mean one needs to eliminate relationships,
occupations, or possessions necessarily. Non-attachment means that one needs to “let
go” of the longing with strong eagerness in the mind that it is chasing after the objects of
its affection. One can still enjoy relationships, occupations, and possessions while on The
Path to Enlightenment and once Enlightened. But if the mind is chasing after sensual
desires through craving/desire/attachment/wants/expectations etc., then it will cause
itself to experience discontentedness.
The unEnlightened mind will oftentimes remedy boredom or loneliness with chasing after
pleasant feelings. It also tends to chase pleasant feelings anytime it experiences painful
feelings. Existing in the world and enjoying life activities is not the problem. The problem
is the mind chases after the objects of its affection, obsessing over what it wants, and if it
does not acquire the objects of its affection will then experience painful feelings or
feelings that are neither painful-nor-pleasant. The mind does not realize that permanent
peacefulness and joy cannot be found in chasing after impermanent objects. This is the
unEnlightened mind’s ignorance/delusion/unknowing of true reality keeping it trapped in
the unEnlightened state.
The unEnlightened mind will oftentimes attempt to control people and situations in the
world thinking that is going to remedy the discontent mind, but it never does. Instead, the
true problem lies in the defilement of craving/desire/attachment where the mind is longing
for excitement and pleasures in the world.
Training the mind to be peaceful, calm, serene, and content with joy permanently is to
train the mind to be “satisfied with what is”. The mind cannot permanently experience
heightened excited experiences and if the mind longs for excited feelings in the world,
then at some point it is going to crash into sadness, anger, or worse.
Training the mind to “let go” of pursuing excitement in the world which would condition
the mind to only experience happiness, excitement, and elation based on some
impermanent condition, means that as excitement arises, a wise Practitioner will cut it off
and let it go so that the mind can be inwardly peaceful, calm, serene, and content with joy
no longer basing its internal feelings on impermanent conditions. This will develop “non-
excitement in the entire world”.
Additionally, some Practitioners will oftentimes be holding on to the world so tightly that
their craving/desire/attachment to the world itself causes discontentedness. The mind
can worry about all the problems in the world seeing so much harm being caused by
human beings. If the mind has craving/desire/attachment for things to happen a certain
way in the world and those things are not happening the way the mind “wants”, then it
will cause itself to be discontent.
Instead, the mind can have loving-kindness and compassion for “all beings” in the world
not wanting, expecting, or desiring for things to be a certain way, but coming to realize
that each individual is making their own decisions and it is impossible for you to control
those decisions. All you can do is train the mind to be unaffected by others’ intentions,
speech, actions, and livelihoods. Have compassion that others are lacking the wisdom,
moral conduct, and mental discipline to learn, reflect, and practice these Teachings to
experience the results of an Enlightened mind that is peaceful, calm, serene, and content
with joy - permanently.
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A worried mind sees the problems and is discontent.
A concerned mind sees the solutions to the problems and is content.
The solution to the world’s problems is for everyone to learn, reflect, and practice these
Teachings. But when or if an individual chooses to do that is their own choice. If a
Practitioner craves/desires/attaches/wants/expects this to happen when they want it and
how they want it, it will never happen in that way and, thus, the mind is attached to a
certain outcome and will cause itself to be discontent. The mind is not liberated
experiencing freedom. Instead, it is burdened by the craving that is causing the painful
feelings from seeing all the harm in the world wanting things to be different but lacking the
ability to truly implement any change for everyone in the world. All you can do is focus on
your own learning, reflecting, and practice of these Teachings allowing each individual to
make their own decisions and experience the results therein. That is their Kamma - the
results of their decisions.
As long as the mind is attached to what the world is or is not doing, the mind is not
liberated experiencing freedom. Instead, it is trapped in this Cycle of Rebirth continuously
experiencing untold amount of discontentedness because things are not occurring in the
way the mind “wants”. Let go, the world will be fine. Seek your own liberation of mind by
practicing “non-excitement in the entire world” training the mind to “let go” of the world.
Cultivate and practice loving-kindness and compassion for “all beings” in the entire world.
Loving-kindness: is active goodwill towards all beings without judgment. A genuine
interest in seeing all beings be well.
Compassion: is concern for the misfortunes of others.
4.) Impermanence in all conditioned objects: Understanding The Universal Truth of
Impermanence in all conditioned objects is a fundamental and core Teaching required to
get started on The Path to Enlightenment and to make any sort of progress in the
direction of Enlightenment.
This Teaching can be found in the chapter “The Four Noble Truths: Establishing Right
View” (Chapter 4) in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) of this same book series. Please see the content for learning,
reflecting, and practicing this Teaching in that book.
5.) Perception of death: Please see the book “Walking The Path with The Buddha”
(Volume 2 - Chapter 34) to understand the development of the perception of death.
If these five aspects of the mind are retained, along with a well developed practice of The
Eight Fold Path through seeking guidance with a Teacher, a Practitioner can be predicted
to attain Enlightenment in this life. Through cultivation of the entire Path to Enlightenment,
a mind can be trained to experience liberation.
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Chapter 25
Developing and Cultivating Five Things
(First Discourse)
Monks, if any male or female Ordained Practitioner develops and cultivates
five things, one of two fruits is to be predicted: either final knowledge
(wisdom) in this very life or, if there is a residue remaining, the Non-Returner
Stage of Enlightenment.
What are the five?
Here, a Monk has mindfulness well established internally for (gaining) the
wisdom that discerns the arising and passing away of mental objects; he
resides reflecting on the unattractiveness of the body, perceiving the
dissatisfaction of food, perceiving non-excitement in the entire world, and
reflecting on impermanence in all conditioned objects.
If any male or female Ordained Practitioner develops and cultivates these
five things, one of two fruits is to be predicted: either final knowledge
(wisdom) in this very life or, if there is a residue remaining, the Non-Returner
Stage of Enlightenment.
(Reference: AN 5.122)


95

In this Teaching from Gotama Buddha, he shares five (5) things that need to be developed
to experience the benefits of attaining Enlightenment or the third Stage of Enlightenment
as a Non-Returner.
1.) Mindfulness of arising and passing away of mental objects: A Practitioner will need
to understand The Four Foundations of Mindfulness and be able to practice this
important Teaching to eliminate discontentedness. Without being able to cultivate and
practice mindfulness, a Practitioner would be unable to attain Enlightenment.
The mind needs to cultivate the ability to observe bodily sensations, feelings, condition of
the mind, and mental objects observing their impermanence and be able to eliminate the
craving/desire/attachment that produces discontentedness. Through observing
discontentedness with mindfulness as it arises, a Practitioner can then cut it off and let it
go gradually over time eliminating it from ever arising in the mind.
2.) Unattractiveness of the body: Explained in Chapter 24 of this book.
3.) Dissatisfaction of food: Explained in Chapter 24 of this book.
4.) Non-excitement in the entire world: Explained in Chapter 24 of this book.
5.) Impermanence in all conditioned objects: Explained in Chapter 24 of this book.
The Buddha is sharing that a Practitioner who develops these five things will attain
Enlightenment or the third Stage of Enlightenment.
To accomplish the goal of Enlightenment, a Practitioner will need to develop many
aspects of their life practice. These are five important aspects of one’s life practice that
needs to be developed but this is not an exhaustive or all inclusive list.
This entire book series is devoted to sharing The Path to Enlightenment that a Practitioner
will need to learn and develop to attain Enlightenment.
96


Chapter 26
Developing and Cultivating Five Things
(Second Discourse)
Monks, these five things, when developed and cultivated, lead exclusively to
liberation, to freedom from strong feelings, to elimination, to peace, to direct
knowledge (experience), to Enlightenment, to Nibbāna.
What five?
Here, a Monk resides reflecting on the unattractiveness of the body,
perceiving the dissatisfaction of food, perceiving non-excitement in the entire
world, reflecting on impermanence in all conditioned objects; and he has the
perception of death well established internally.
These five things, when developed and cultivated, lead exclusively to
liberation, to freedom from strong feelings, to elimination, to peace, to direct
knowledge (experience), to Enlightenment, to Nibbāna.
(Reference: AN 5.69)


In this Teaching from Gotama Buddha, he shares a similar but slightly different Teaching
as those shared in the previous Chapters. The Buddha often shared Teachings in various
settings and adjusted the wording slightly based on those whom he was teaching. He
customized The Teaching for the uniqueness of the audience who gathered.
Additionally, he also layered his Teachings exposing more and more of The Path to
Enlightenment as Students requested deeper understanding. It is not possible to provide
all The Teachings that lead to Enlightenment in just one discourse, one book, or one
learning setting. So instead, The Buddha gradually exposed more and more of The
Teachings that lead to Enlightenment as Students sought more guidance to deepen their
understanding.
This Teaching, while similar to the previous Chapters, shares a slightly different opening
and closing where The Buddha provides the context that “these five things” “lead
exclusively to liberation, to freedom from strong feelings, to elimination, to peace, to
direct knowledge (experience), to Enlightenment, to Nibbāna” which is stated slightly
different than the prior Teachings. Each Teaching is effectively providing more and more
insight into the benefits of cultivating these five (5) things in one’s life practice.
Please see Chapter 24 of this same book for a detailed explanation of the above
Teaching.
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Chapter 27
Developing and Cultivating Five Things
(Third Discourse)
Monks, these five things, when developed and cultivated, lead to the
destruction of the taints.
What five?
Here, a Monk resides reflecting on the unattractiveness of the body,
perceiving the dissatisfaction of food, perceiving non-excitement in the entire
world, reflecting on impermanence in all conditioned objects; and he has the
perception of death well established internally.
These five things, when developed and cultivated, lead to the destruction of
the taints.
(Reference: AN 5.70)


In this Teaching from Gotama Buddha, he shares a similar but slightly different Teaching
as those shared in the previous Chapters. The Buddha often shared Teachings in various
settings and adjusted the wording slightly based on those whom he was teaching. He
customized The Teaching for the uniqueness of the audience who gathered.
This Teaching explains how these five things “lead to the destruction of the taints”.
The “taints” are The Ten Fetters and will need to be eliminated from the mind to attain
Enlightenment.
The Ten Fetters are the ten (10) individual aspects of the mind that need to be eliminated
to attain Enlightenment. The word “fetter” is defined as: “a chain or shackle used to
restrain a prisoner, typically placed around the ankles”. The Ten Fetters are essentially
keeping a being trapped in The Cycle of Rebirth bound to the endless cycle of continuous
rebirth experiencing discontentedness over countless lives.
It is not until one eliminates The Ten Fetters that a being's mind is liberated from
discontentedness and The Cycle of Rebirth. A fetter can also be referred to as a taint or
pollution of the mind. A taint is an impure quality of the mind and is why these need to be
eliminated to attain Enlightenment. The Ten Fetters pollute the mind not allowing us to
experience the brightness and radiance of the Enlightened mind.
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These are “The Ten Fetters”. These are the chains that bind us into The Cycle of Rebirth
and to multiple lifetimes of experiencing continuous discontentedness. You must
eliminate these and practice The Seven Factors of Enlightenment to attain Enlightenment
- along with many other Teachings as part of The Eight Fold Path.
The Ten Fetters
Lower Fetters
1.) Personal existence view (Eliminating the concept of a permanent self from the mind.
Realization of The Universal Truth of Non-self.)
2.) Doubt (Elimination of doubts about The Teachings and the ability of them to attain
Enlightenment. Confidence in The Buddha, The Teachings, The Community, your Teacher,
and your own ability to attain Enlightenment.)
3.) Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals,
ceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed
practice of The Eight Fold Path.)
4.) Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases:
eyes, ears, nose, tongue, body, and the mind.)
5.) Ill will (Elimination of hostility, hatred, anger, aggression, resentment, frustration,
irritation, annoyance, etc.)
Higher Fetters
6.) Desire for form (Elimination of desire for existence in the form realms; Animal or
Human. Elimination of the fear of death.)
7.) Desire for the formless (Elimination of desire for existence in the formless realms;
Hell, Afflicted Spirits, or Heaven.)
8.) Conceit (Elimination of arrogance, pride, judging, measuring or comparing as superior
or inferior to others. Ego is completely dissolved.)
9.) Restlessness (Elimination of confused, distracted, worried, anxious, restless state of
mind the opposite of “singleness of mind”.)
10.) Ignorance (Elimination of delusion or unknowing of true reality through acquiring
wisdom. Learn, reflect, and practice of The Teachings of The Buddha, such as, The Three
Universal Truths, The Four Noble Truths, The Eight Fold Path, The Five Precepts, The
Three Wholesome/Unwholesome Roots, The Natural Law of Kamma, The Cycle of
Rebirth, etc.)
99


Chapter 28
Developing and Cultivating Five Things
(Fourth Discourse)
Monks, these five things, when developed and cultivated, have liberation of
mind as their fruit, liberation of mind as their fruit and benefit; they have
liberation by wisdom as their fruit, liberation by wisdom as their fruit and
benefit.
What five?
Here, a Monk resides reflecting on the unattractiveness of the body,
perceiving the dissatisfaction of food, perceiving non-excitement in the entire
world, reflecting on impermanence in all conditioned objects; and he has the
perception of death well established internally.
These five things, when developed and cultivated, have liberation of mind as
their fruit, liberation of mind as their fruit and benefit; they have liberation by
wisdom as their fruit, liberation by wisdom as their fruit and benefit.
When a Monk is liberated in mind and liberated by wisdom, he is called a
Monk who has removed the crossbar, filled in the moat, pulled out the pillar,
a boltless one, a Noble One with banner lowered, with burden dropped,
unaffected.
And how has a Monk removed the crossbar?
Here, a Monk has abandoned ignorance (unknowing of true reality), cut it off
at the root, made it like a palm stump, obliterated it so that it is no more
subject to future arising. It is in this way that a Monk has removed the
crossbar.
And how has a Monk filled in the moat?
Here, a Monk has abandoned the wandering on in birth that brings renewed
existence; he has cut it off at the root, made it like a palm stump, obliterated
it so that it is no more subject to future arising. It is in this way that a Monk
has filled in the moat.
100


And how has a Monk pulled out the pillar?
Here, a Monk has abandoned craving, cut it off at the root, made it like a
palm stump, obliterated it so that it is no more subject to future arising. It is
in this way that a Monk has pulled out the pillar.
And how is a Monk a boltless one?
Here, a Monk has abandoned the five lower fetters, cut them off at the root,
made them like a palm stump, obliterated them so that they are no more
subject to future arising. It is in this way that a Monk is a boltless one.
And how is a Monk a Noble One with banner lowered, with burden dropped,
unaffected?
Here, a Monk has abandoned the conceit ‘I am’, cut it off at the root, made it
like a palm stump, obliterated it so that it is no more subject to future arising.
It is in this way that a Monk is a Noble One with banner lowered, with burden
dropped, unaffected.
(Reference: AN 5.71)
In this Teaching from Gotama Buddha, he shares a similar but different Teaching as those
shared in the previous Chapters. The Buddha often shared Teachings in various settings
and adjusted the wording slightly based on those whom he was teaching or in some
cases, adds a significant amount of detail beyond what he has shared in other Teachings.
He customized The Teaching for the uniqueness of the audience who gathered.
Additionally, he also layered his Teachings exposing more and more of The Path to
Enlightenment as Students requested deeper understanding. It is not possible to provide
all The Teachings that lead to Enlightenment in just one discourse, one book, or one
learning setting. So instead, The Buddha gradually exposed more and more of The
Teachings that lead to Enlightenment as Students sought more guidance to deepen their
understanding.
This Teaching, while similar to the previous Chapters, shares additional Teachings that
add to what was shared in the previous Chapters.
The Buddha explains that as a Practitioner liberates the mind to attain Enlightenment
through wisdom, he is called one who “has removed the crossbar, filled in the moat,
pulled out the pillar, a boltless one, a Noble One with banner lowered, with burden
dropped, unaffected”. He then proceeds to provide details to describe each of these.
101

Right Intention
102


Chapter 29
One Who Is Constantly Dedicated
But, Monks, if a sensual thought, a thought of ill will, or a thought of harming
arises in a Monk while walking, and he does not tolerate it but abandons it,
dispels it, terminates it, and obliterates it, then that Monk is said to be
dedicated and to have moral concern of wrongdoing; he is constantly and
continuously energetic and determined while walking.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while standing, and he does not tolerate it but abandons it, dispels it,
terminates it, and obliterates it, then that Monk is said to be dedicated and
to have moral concern of wrongdoing; he is constantly and continuously
energetic and determined while standing.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while sitting, and he does not tolerate it but abandons it, dispels it,
terminates it, and obliterates it, then that Monk is said to be dedicated and
to have moral concern of wrongdoing; he is constantly and continuously
energetic and determined while sitting.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while wakefully lying down, and he does not tolerate it but abandons
it, dispels it, terminates it, and obliterates it, then that Monk is said to be
dedicated and to have moral concern of wrongdoing; he is constantly and
continuously energetic and determined while wakefully lying down.
(Reference: AN 4.11)


In this Teaching from Gotama Buddha, he shares Teachings connecting multiple steps
from The Eight Fold Path together, helping a Practitioner learn how to apply these
Teachings in daily life.
Right Intention is to practice relinquishment (letting go), non-ill-will, and harmlessness.
Right Effort is to apply effort to eliminate unwholesome qualities of mind and arise
wholesome qualities of mind.
Right Mindfulness is to have awareness of mind by practicing The Four Foundations of
Mindfulness.
Right Concentration is to practice “singleness of mind” focusing on one task at a time.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
When The Buddha shares this Teaching, he is explaining how a Practitioner should apply
all four (4) of these steps of The Eight Fold Path in daily life to eliminate discontentedness
from the mind. A Practitioner will need to train in meditation on a daily basis but they will
also need to apply The Eight Fold Path in daily life throughout the day to actively train the
mind. This Teaching is explaining the work to be done outside of meditation in order to
eliminate discontentedness.
“But, Monks, if a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while walking, and he does not tolerate it but abandons it, dispels it, terminates it,
and obliterates it, then that Monk is said to be dedicated and to have moral concern of
wrongdoing; he is constantly and continuously energetic and determined while walking”.
Right Mindfulness or awareness of mind is to be “aware” of the arising “sensual thought,
a thought of ill will, or a thought of harming” by observing The Four Foundations of
Mindfulness (bodily sensations, feelings, condition of mind, or mental objects).
Right Effort is to apply the effort to eliminate the unwholesome qualities and arise the
wholesome qualities of mind (i.e. “he does not tolerate it but abandons it, dispels it,
terminates it, and obliterates it”) practicing Right Intention.
Right Concentration is to have focus and clarity of mind being “dedicated and to have
moral concern of wrongdoing; he is constantly and continuously energetic and
determined”.
Through learning and practicing all the steps of The Eight Fold Path, a Practitioner is able
to train the mind to attain Enlightenment eliminating 100% of all discontent feelings from
the mind.
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
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Chapter 30
One Who Is Constantly Complacent
Monks, if a sensual thought, a thought of ill will, or a thought of harming
arises in a Monk while walking, and he tolerates it, does not abandon it,
dispel it, terminate it, and obliterate it, then that Monk is said to be lacking of
effort and moral concern of wrongdoing; he is constantly and continuously
complacent and lacking in energy while walking.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while standing, and he tolerates it, does not abandon it, dispel it,
terminate it, and obliterate it, then that Monk is said to be lacking of effort
and moral concern of wrongdoing; he is constantly and continuously
complacent and lacking in energy while standing.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while sitting, and he tolerates it, does not abandon it, dispel it,
terminate it, and obliterate it, then that Monk is said to be lacking of effort
and moral concern of wrongdoing; he is constantly and continuously
complacent and lacking in energy while sitting.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while wakefully lying down, and he tolerates it, does not abandon it,
dispel it, terminate it, and obliterate it, then that Monk is said to be lacking of
effort and moral concern of wrongdoing; he is constantly and continuously
complacent and lacking in energy while wakefully lying down.
(Reference: AN 4.11)
In this Teaching from Gotama Buddha, he shares the opposite of The Teaching in Chapter
59. Here, The Buddha is describing a Practitioner who is complacent lacking effort, moral
concern, and energy.
A Practitioner who is complacent will not attain Enlightenment.
Complacency is one of The Five Hindrances and this needs to be eliminated from the
mind through understanding and practicing The Seven Factors of Enlightenment.
Detailed explanation of The Seven Factors of Enlightenment is available in this same book
series found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
105

Four Modes of Practice
for Destruction of Taints
106


Chapter 31
Four Modes of Practice for
Destruction of The Taints
Monks, there are these four modes of practice.
What four?
(1) Practice that is painful with sluggish direct knowledge (experience);
(2) practice that is painful with quick direct knowledge (experience);
(3) practice that is pleasant with sluggish direct knowledge (experience); and
(4) practice that is pleasant with quick direct knowledge (experience).
Painful Mode with Sluggish Direct Knowledge (Experience)
Here, a Monk resides reflecting on the unattractiveness of the body,
perceiving the dissatisfaction of food, perceiving non-excitement in the entire
world, reflecting on impermanence in all conditioned objects: and he has the
perception of death well established internally.
He resides depending upon these five trainee powers: the power of
confidence, the power of moral wrongdoing, the power of moral concern, the
power of energy, and the power of wisdom.
These five faculties arise in him without strength: the faculty of confidence,
the faculty of energy, the faculty of mindfulness, the faculty of concentration,
and the faculty of wisdom.
Because these five faculties are without strength, he sluggishly attains the
immediate condition for the destruction of the taints.
This is called practice that is painful with sluggish direct knowledge
(experience).
107


Painful Mode with Quick Direct Knowledge (Experience)
Here, a Monk resides reflecting on the unattractiveness of the body,
perceiving the dissatisfaction of food, perceiving non-excitement in the entire
world, reflecting on impermanence in all conditioned objects; and he has the
perception of death well established internally.
He resides depending upon these five trainee powers: the power of
confidence, the power of moral wrongdoing, the power of moral concern, the
power of energy, and the power of wisdom.
These five faculties arise in him with strength: the faculty of confidence, the
faculty of energy, the faculty of mindfulness, the faculty of concentration, and
the faculty of wisdom.
Because these five faculties are strong, he quickly attains the immediate
condition for the destruction of the taints.
This is called practice that is painful with quick direct knowledge
(experience).
Pleasant Mode with Sluggish Direct Knowledge (Experience)
Here, distant from sensual pleasures, distant from unwholesome states, a
Monk enters and resides in the First Jhāna...the Second Jhāna...the Third
Jhāna…the Fourth Jhāna…
He resides depending upon these five trainee powers: the power of
confidence, the power of moral wrongdoing, the power of moral concern, the
power of energy, and the power of wisdom.
These five faculties arise in him without strength: the faculty of confidence,
the faculty of energy, the faculty of mindfulness, the faculty of concentration,
and the faculty of wisdom.
Because these five faculties are without strength, he sluggishly attains the
immediate condition for the destruction of the taints.
This is called practice that is pleasant with sluggish direct knowledge
(experience).
108


Pleasant Mode with Quick Direct Knowledge (Experience)
Here, distant from sensual pleasures, distant from unwholesome states, a
Monk enters and resides in the First Jhāna...the Second Jhāna...the Third
Jhāna…the Fourth Jhāna…
He resides depending upon these five trainee powers: the power of
confidence, the power of moral wrongdoing, the power of moral concern, the
power of energy, and the power of wisdom.
These five faculties arise in him with strength: the faculty of confidence, the
faculty of energy, the faculty of mindfulness, the faculty of concentration, and
the faculty of wisdom.
Because these five faculties are strong, he quickly attains the immediate
condition for the destruction of the taints.
This is called practice that is pleasant with quick direct knowledge
(experience).
These, Monks, are the four modes of practice.
(Reference: AN 4.162)


In this Teaching from Gotama Buddha, he shares four (4) modes of practice for the
attainment of Enlightenment.
With all four (4) modes, a Practitioner practices the “five trainee powers: the power of
confidence, the power of moral wrongdoing, the power of moral concern, the power of
energy, and the power of wisdom”.
But, what makes a mode sluggish or quick is based on whether they have developed “the
faculty of confidence, the faculty of energy, the faculty of mindfulness, the faculty of
concentration, and the faculty of wisdom”.
What determines whether the mode is painful or pleasant is based on if a Practitioner is
“reflecting on the unattractiveness of the body, perceiving the dissatisfaction of food,
perceiving non-excitement in the entire world, reflecting on impermanence in all
conditioned objects; and he has the perception of death well established internally” or
whether they actively move through the Jhānas.
“distant from sensual pleasures, distant from unwholesome states, a Monk enters and
resides in the First Jhāna...the Second Jhāna...the Third Jhāna…the Fourth Jhāna…”.
I do not suggest a Practitioner spend much time learning this Teaching but instead stays
focused on developing the qualities of mind described in this Teaching and throughout all
the other Teachings of The Buddha.
109


Now that you have completed reading (Volume 4) of this book series and may decide to
read this book multiple times, I would like to take a moment to personally “thank you” for
your determination, dedication, and diligence to learn, reflect, and practice The Teachings
of The Buddha on The Path to Enlightenment.
The time, effort, energy, and resources that you devote to this path are serving to help you
and countless other beings. As you choose to learn and practice these Teachings, you will
significantly reduce then eliminate any harm that you are putting into the world through
your unknowing of true reality. The unEnlightened mind does not understand what it does
not understand.
You are now applying time, effort, energy, and resources to improving the condition of the
mind, the condition of your life, and, thus, the condition of the world through investigating
The Teachings to acquire wisdom. The world becomes a better place when we each
individually choose to improve our own life practice taking responsibility for our own
intentions, speech, actions, and livelihood while improving our wisdom and mental
discipline.
I admire individuals who choose to walk towards harmlessness. I admire individuals who
choose to realize there is a better way of life and create that better way of life for
themselves through seeking guidance. And, I admire individuals who do not shrink back
from the struggle to move the mind towards Enlightenment when the natural tendency
might be to remain complacent.
Why have I chosen to share these Teachings with you?
“That it may be for the benefit and peacefulness of the multitude (many people), out of
compassion for the world, for the benefit and peacefulness of heavenly beings and
humans”. (Gotama Buddha)
“Because if they understand even a single sentence, that will lead to their welfare and
peacefulness for a long time”. (Gotama Buddha)
May you discover the freedom associated with a mind that is peaceful, calm,
serene, and content with joy permanently - the Enlightened mind.
As you need help to learn, reflect, and practice these Teachings, you are welcome to
seek guidance which is available openly and freely to “all beings”.
111


Author
David Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s
Teachings who has been part of the Thai community since 2001. He visited
Thailand for the first time in 2002 and brought the Traditional Thai Healing
Arts back to the United States of America to share with people in the
Western World.
His Traditional Thai Healing Arts centers, located in the Washington DC area,
provided traditional Thai healing arts to clients and educational opportunities
to Students to explore the Thai healing arts, Thai culture, and The Teachings
of Gotama Buddha. David is a published author with books on the topics of
Traditional Thai Healing Arts and The Path That Leads to Enlightenment.
David has taught Gotama Buddha’s Teachings since 2005 in the United
States of America. In 2015, he closed his businesses and relocated to
Chiang Mai, Thailand to be closer to the Thai culture and the Thai
Community of Buddhist Practitioners.
David shares Gotama Buddha’s Teachings with Household Practitioners and
Ordained Practitioners in Chiang Mai, Thailand and around the world through
courses, retreats, and special events providing guidance to help people
attain Enlightenment - a peaceful, calm, serene, and content mind with joy.
For more information on participating in courses, retreats, special events or
to invite these Teachings to your learning venue, use the contact information
below:
Teacher - David Roylance
hello@buddhadailywisdom.com
www.BuddhaDailyWisdom.com
112


Restoration of The Buddha’s Teachings
The Path to Enlightenment
The Buddha taught over 2,500 years ago. He taught The Path to
Enlightenment guiding countless beings to a mental state that is peaceful,
calm, serene, and content with joy that is permanent, where the mind has
eliminated 100% of all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,
shyness, jealousy, resentment, stress, anxiety, etc.
Immediately following the death of The Buddha (i.e. Gotama Buddha), The
Teachings were shining in the world continuing to guide countless people to
Enlightenment. But, over the course of many generations, just as Gotama
Buddha predicted, people’s understanding of his Teachings gradually
diminished due to modifications and adjustments made by people after him.
The modifications made to his Teachings, handed down through oral
transmission, have made it increasingly difficult for human beings to attain
Enlightenment.
The goal of David’s Teachings is to root the learning and practice he
shares in “The Words of The Buddha” based on The Teachings that
existed during the lifetime of Gotama Buddha, so that countless beings
can now attain Enlightenment based on the original Path to
Enlightenment discovered and declared by Gotama Buddha.
David does this through connecting what he teaches to the largest most
complete source of Teachings from Gotama Buddha - The Pāli Canon. The
Pāli Canon is the original source text of The Teachings from Gotama Buddha
as spoken by him during his lifetime.
David has spent countless hours dedicated to restoring The Words of The
Buddha by updating a significant portion of the translations of Gotama
Buddha’s Teachings from The Pāli Canon. He now offers several resources
for Students to learn, reflect, and practice The Path to Enlightenment to
experience the results of an Enlightened mind.
David offers books, audiobooks, videos, podcasts, online learning programs,
personal guidance, and retreats without any requirement for financial
support. All the work that is being done is offered openly and freely for all
beings without any requirement to provide any financial support. David
accepts donations but Students are not required to provide donations for
any work that he does in supporting them on The Path to Enlightenment.
113


David does not request donations and instead, just accepts whatever is
offered to him, if anything at all.
His dedication to sharing these Teachings is not motivated by finances. He
shares openly and freely with everyone who has a sincere interest in learning
and practicing The Path to Enlightenment.
Ultimately, David plans to preserve The Teachings of The Buddha in a format
that is easily, readily, and openly accessible to anyone in the world while
offering support to learn, reflect, and practice to experience the results of the
Enlightened mind.
His plan is to guide countless people to Enlightenment during his lifetime
and leave a Community of Enlightened beings who can continue to share
The Teachings long after his death. Through developing a Community of
Enlightened beings and preserving The Path to Enlightenment in resources
that are easily, readily, and openly accessible to anyone in the world, David is
revealing the hidden Teachings of Gotama Buddha and doing the best he
can to remove any obstacles one might have to learn, reflect, and practice
these Teachings, allowing countless people to experience the results of an
Enlightened mind.
Upon his death, David predicts that his closest Student, his son and a
continued lineage of Teachers, will share these same Teachings continuing to
support and grow The Community of Enlightened beings long into the future
- for the next 1,000 years.
These efforts will culminate into restoring The Path to Enlightenment back
into the world so that all of humanity can experience Enlightenment evolving
the human species to one where every being has the opportunity to attain
Enlightenment creating “heaven on earth”.
114


The Goal
An Entire Species of Enlightened Beings
Having experienced Enlightenment and knowing the peace, calm, serenity,
and contentedness with joy that comes with having attained Enlightenment,
a Buddha’s goal is to share his Teachings worldwide so that “all beings” can
experience Enlightenment.
The Enlightened mind no longer experiences any discontent feelings such as
sadness, anger, frustration, irritation, annoyance, guilt, shame, fears,
boredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.
All discontent feelings have been eliminated 100% from the Enlightened
mind (i.e. all suffering is eliminated).
An Enlightened mind will have loving-kindness, compassion, sympathetic
joy, equanimity, and generosity among many other wholesome qualities.
Can you imagine an entire world where all human beings have liberated
their mind to no longer experience these discontent feelings and are
practicing wholesome qualities of mind at all times?
With “The Buddha” (Gotama Buddha) having attained this permanent mental
state of Enlightenment on his own as The Perfectly Enlightened Buddha, he
would have known that through his dedicated and persistent pursuit to
Enlightenment, he had acquired the wisdom needed to guide “all beings” to
this same mental state.
However, his teaching career of 45 years would not be enough time to share
his Teachings worldwide. He knew, that it would require many centuries for
his Teachings to reach all parts of the world. During his lifetime, travel of
people and information was limited based on several constraints.
Today, we are in a unique time in history where these same constraints have
been eliminated. A time when people and information are able to travel
around the world in an instant.
Not only can information travel quickly but all of humanity is slowly coming
to the point where there is a common language spoken around the world -
the English language.
Criteria exist today that did not exist during Gotama Buddha’s lifetime that
make now the perfect time for all of humanity to gradually attain
Enlightenment realizing a better existence.
115


- People can travel worldwide.
- Information can be shared worldwide in an instant.
- Commonly spoken language among a large percentage of the worldwide
population and this is only growing.
These criteria did not exist during the lifetime of Gotama Buddha and it is
only now that the world has come into an age where his original goal is
realistically possible.
But, during Gotama Buddha’s lifetime it seems they had something that we
may not have….
The people during Gotama Buddha’s lifetime had perseverance and
dedication to learning, reflecting, and practicing The Teachings to realize the
results of experiencing the Enlightened mind. They were not afraid of hard
work.
With our modern day conveniences, I am unsure how many people are
willing to apply their determination, dedication, and diligence with time,
effort, energy, and resources towards The Path to Enlightenment with the
goal to experience the Enlightened mind.
When a being decides they are finished with the sadness, anger, frustration,
irritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,
jealousy, resentment, etc., that is the time when one can turn towards The
Teachings and goal of experiencing Enlightenment.
Through each individual deciding to learn and practice The Teachings of
Gotama Buddha, as a collective world, our species will gradually evolve. We
evolve to a higher consciousness where we train the mind to not harm others
through our intentions, speech, nor actions.
Through each individual deciding to learn, reflect, and practice The
Teachings of Gotama Buddha, each person benefits and we all benefit as
there will be less and less harm in the world.
Through individuals deciding to focus on developing a comprehensive
approach to learning and practicing The Teachings of Gotama Buddha with
guidance from a Teacher, your life drastically improves and the entire world
improves essentially creating “heaven on earth”.
We do not need to “fix” the world. That is not the problem. The problem is
the unEnlightened mind does not understand The Natural Laws of Existence
and it is quite a struggle to live in a world that one does not understand.
116


Through learning and practicing The Teachings of Gotama Buddha, a
Practitioner comes to deeply understand The Natural Laws of Existence to
acquire wisdom that will end the struggles and misery one may face on a
regular basis.
Are you ready to apply determination, dedication, and diligence with time,
effort, energy, and resources towards The Path to Enlightenment with the
goal to experience Enlightenment?
If one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is
nothing to do.
But, if you are interested to eliminate these unwelcomed feelings from the
mind, then I suggest you turn towards The Path to Enlightenment and apply
your dedication and diligence to learning, reflecting, and practicing The
Teachings of Gotama Buddha.
And then, as all of humanity gradually experiences Enlightenment we will
have accomplished “the goal”.
“An entire species of Enlightened beings”.
117


Why Have I Decided to Teach The Path to
Enlightenment as Taught by Gotama Buddha?
I have chosen to share these Teachings out of compassion for the world.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
And due to this compassion, it is important to share Teachings that are
based in wisdom, not belief.
There are countless traditions and ways of sharing those traditions
throughout the world. All of these, in one form or another, are essentially
sharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No
Harm and 3.) Be a Good Moral Person.
However, the way each tradition is shared and the clarity of those teachings
is unique to each tradition.
The Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)
over 2,500 years ago as documented in The Pāli Canon, is the most clear,
concise, and precise Teachings I have ever encountered that leads exactly
where he said they do, to Enlightenment.
The Enlightened mind is peaceful, calm, serene, and content with joy -
permanently. The Enlightened mind will no longer experience any discontent
feelings such as sadness, anger, frustration, irritation, annoyance, guilt,
shame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,
anxiety, etc.
This is accomplished through not believing The Teachings of The Buddha but
instead, through learning, reflecting, and practicing to discover the truth. The
mind can be trained to eliminate all the conditions that are causing it to be
stuck in the unEnlightened state. Through eliminating the pollution of mind
by training the mind, one can experience liberation of mind, freedom from
strong feelings, peace, Enlightenment.
The Buddha’s Teachings are the only Teachings that I have encountered that
do not rely on belief. With belief, one does not know what is true or false
because they are just believing. Instead, Gotama Buddha’s Teachings are
shared in such a way that, a Practitioner can investigate and examine them
to determine the truth which leads to wisdom and thus, Enlightenment. If one
was to only believe The Teachings of The Buddha, they could not acquire
wisdom nor attain Enlightenment.
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