In this Teaching from Gotama Buddha, he shares how the mind can be liberated through
the elimination of craving/desire which leads to excitement (i.e. pleasant feelings).
If a Practitioner can understand that they are eliminating the unEnlightened mind’s fetter/
taint/pollution of mind described as sensual desire where it wants to base its inner
feelings on impermanent conditions, they can then actively work to eliminate all
discontentedness.
The Enlightened mind will still experience fun and joy but, those mental qualities will not
be based on impermanent conditions that the mind attempts to hold on to craving them
to be permanent.
Instead, the Enlightened mind can experience the situation, and then let it go not craving
for it to be permanent. The mind needs to recognize the impermanent nature of forms,
sounds, odors, flavors, physical objects, and mental objects, no longer craving/desiring
for them to be permanent.
If the mind craves for pleasant feelings through The Six Sense Bases, it is only welcoming
and inviting in the painful feelings and feelings that are neither painful-nor-pleasant.
As long as the mind is stuck in this constant cycle of pursuing pleasure through
impermanent conditions, it will never experience the lasting and satisfying peacefulness,
calmness, serenity, and contentedness with joy in the Enlightened mental state.
70


Chapter 19
The Suitable Way for Attaining Nibbāna
(Enlightenment)
(First Discourse)
Monks, I will teach you the way that is suitable for attaining Nibbāna
(Enlightenment).
Listen to that and attend closely, I will speak…
And what, Monks, is the way that is suitable for attaining Nibbāna
(Enlightenment)?
Here, a Monk sees the eye as impermanent, he sees forms as impermanent,
he sees eye-consciousness as impermanent, he sees eye-contact as
impermanent, he sees as impermanent whatever feeling arises with eye-
contact as condition, whether pleasant or painful or neither painful-nor-
pleasant.
He sees the ear as impermanent, he sees sounds as impermanent, he sees
ear-consciousness as impermanent, he sees ear-contact as impermanent, he
sees as impermanent whatever feeling arises with ear-contact as condition,
whether pleasant or painful or neither painful-nor-pleasant.
He sees the nose as impermanent, he sees odors as impermanent, he sees
nose-consciousness as impermanent, he sees nose-contact as
impermanent, he sees as impermanent whatever feeling arises with nose-
contact as condition, whether pleasant or painful or neither painful-nor-
pleasant.
He sees the tongue as impermanent, he sees flavors as impermanent, he
sees tongue-consciousness as impermanent, he sees tongue-contact as
impermanent, he sees as impermanent whatever feeling arises with tongue-
contact as condition, whether pleasant or painful or neither painful-nor-
pleasant.
He sees the body as impermanent, he sees physical objects as
impermanent, he sees body-consciousness as impermanent, he sees body-
contact as impermanent, he sees as impermanent whatever feeling arises
with body-contact as condition, whether pleasant or painful or neither
painful-nor-pleasant.
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He sees the mind as impermanent, he sees mental objects as impermanent,
he sees mind-consciousness as impermanent, he sees mind-contact as
impermanent, he sees as impermanent whatever feeling arises with mind-
contact as condition, whether pleasant or painful or neither painful-nor-
pleasant.
This, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).
(Reference: SN 35.147)
In this Teaching from Gotama Buddha, he shares how The Six Internal Sense Bases, The
Six External Sense Bases, and contact through these sense bases create the
consciousness or awareness of discontent feelings and these feelings are impermanent.
For example, the eye comes in contact with a form and the mind becomes aware of this
through the mind or consciousness. Whatever discontent feelings that arise as a result of
this contact are impermanent.
This can be said of all The Six Internal Sense Bases and The Six External Sense Bases.
Whether it is the eyes, ears, nose, tongue, body, or mind, these are all impermanent.
Forms, sounds, odors, flavors, physical objects, and mental objects are also all
impermanent.
The discontent feelings such as pleasant feelings, painful feelings, or feelings that are
neither painful-nor-pleasant that arise in the mind through contact through The Six Sense
Bases are also impermanent.
The mind needs to be trained to eliminate the discontent feelings associated with contact
through The Six Sense Bases to move the mind towards Enlightenment.
Understanding The Universal Truth of Impermanence, a Practitioner can then train the
mind to no longer hold on or welcome discontent feelings into the mind based on
impermanent conditions.
Detailed explanation on The Universal Truth of Impermanence is available in Chapter 4 of
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
72


Chapter 20
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
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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 create 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. 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).
74


Chapter 21
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
76


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 create 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).
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Chapter 22
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)
79

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.
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Chapter 23
Disassociation Will Lead to
Your Welfare and Peacefulness
Monks, whatever is not yours, disassociate with it.
When you have disassociated with it, that will lead to your welfare and
peacefulness.
And what is it, Monks, that is not yours?
The eye is not yours: disassociate with it. When you have disassociated with
it, that will lead to your welfare and peacefulness.
(In the case of the ear, the nose, the tongue, the body, and the mind, the
discourses are similar to that of the eye.)
Suppose, Monks, people were to carry off the grass, sticks, branches, and
foliage in this Jeta’s Grove, or to burn them, or to do with them as they wish.
Would you think: People are carrying us off, or burning us, or doing with us
as they wish?
‘No, Venerable Sir.’
For what reason?
‘Because, Venerable Sir that is neither our self nor what belongs to our self.’
So too, Monks, the eye, the ear, the nose, the tongue, the body, the mind
is not yours: disassociate with it. When you have disassociated with it,
that will lead to your welfare and peacefulness.
(Reference: SN 35.101)


In this Teaching from Gotama Buddha, he shares how a Practitioner will need to
disassociate with The Six Sense Bases not considering the physical body to be “you” or
“the self”.
Through training the mind to disassociate with the eyes, ears, nose, tongue, body, and
mind as being “the self”, a Practitioner can work towards the elimination of the fetter/
taint/pollution of mind described as “personal existence view” to realize The Universal
Truth of Non-self and “sensual desire”.
The Buddha helps his Students more deeply understand this Teaching relating it to
“Jeta’s Grove”.
Jeta’s Grove was a location where The Buddha and his Students spent an extensive
amount of time as there was a Temple there that was built for them to share these
Teachings with the local community.
The Buddha and his Students stayed at Jeta’s Grove more than any other location. A
beings mind can oftentimes associate material objects and possessions as belonging to
you and taking ownership of these, including taking ownership over the physical body.
So, Gotama Buddha wisely uses this location as a way to ask the Students “Suppose,
Monks, people were to carry off the grass, sticks, branches, and foliage in this Jeta's
Grove, or to burn them, or to do with them as they wish. Would you think: People are
carrying us off, or burning us, or doing with us as they wish?”.
The Students answer the question from The Buddha, ‘No, Venerable Sir’.
While the mind can be questioned and intellectually understand that none of these
material objects are “you” or belong to you, the mind needs to be deeply trained to let
them go “disassociating” with them which “will lead to your welfare and peacefulness”. If
the mind continues to hold on to these impermanent objects, it will continue to
experience discontentedness.
A Practitioner needs to mentally let go of holding on to people, situations, experiences,
jobs, material objects, etc. A Practitioner does not necessarily need to eliminate them
from their life, but instead, deeply train the mind to eliminate the craving/desire/
attachment to hold on to these and other things permanently.
Through training the mind to let go of these impermanent conditions seeking pleasure,
then it can be trained to reside in peacefulness, calmness, serenity, and contentedness
with joy - permanently.
But, if the mind thinks that all these impermanent objects are “you” or “the self”, when
those impermanent objects no longer exist, the mind will experience painful feelings.
By disassociating with all objects considering “that is not yours”, then the mind can be
unaffected when impermanence is experienced.
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If the mind is holding on to the eyes, ears, nose, tongue, body, and mind craving for
agreeable experiences with forms, sounds, odors, flavors, physical objects, and mental
objects, it may experience pleasant feelings when it gets what it wants through The Six
Sense Bases, but it will then also experience painful feelings and feelings that are neither
painful-nor-pleasant when the conditions that created the pleasant feelings no longer
exist.
The cycle of continued discontentedness just continues, and the mind is not free from the
strong feelings. It is unliberated continuing to experience constant discontentedness.
Instead, the mind can be liberated from the strong feelings to experience freedom and
liberation, the peacefulness of Enlightenment, because the mind is no longer longing with
a strong eagerness for the objects of its affection. The mind also will not experience
painful feelings nor feelings that are neither painful-nor-pleasant when it is liberated from
chasing after the objects of its affection through The Six Sense Bases.
83


Chapter 24
The Arising and Elimination of Feeling
Monks, these three feelings are born of contact, rooted in contact, with
contact as their source and condition.
What three?
Pleasant feeling, painful feeling, neither painful-nor-pleasant feeling.
In dependence on a contact to be experienced as pleasant, Monks, a
pleasant feeling arises. With the elimination of that contact to be
experienced as pleasant, the corresponding feeling - the pleasant feeling
that arose in dependence on that contact to be experienced as pleasant - is
eliminated and subsides.
(In case of painful feeling, neither painful-nor-pleasant feeling, similar
discourses were spoken by The Perfectly Enlightened One.)
Monks, just as heat is generated and fire is produced from the
conjunction and friction of two fire-sticks, but when the sticks are
separated and laid aside the resulting heat is eliminated and subsides;
So too, these three feelings are born of contact, rooted in contact, with
contact as their source and condition. In dependence on the appropriate
contacts the corresponding feelings arise; with the elimination of the
appropriate contacts the corresponding feelings are eliminated.
(Reference: SN 36.10)


In this Teaching from Gotama Buddha, he shares his description of discontentedness and
the condition that produce discontentedness to arise.
The Buddha explains discontentedness as pleasant feelings, painful feelings, and feelings
that are neither painful-nor-pleasant.
It is contact that creates the condition to produce the arising of discontent feelings.
The eyes come into contact with a form that then produces feelings that are either
pleasant, painful, or neither painful-nor-pleasant.
The ears come into contact with a sound that then produces feelings that are either
pleasant, painful, or neither painful-nor-pleasant.
84


The nose comes into contact with an odor that then produces feelings that are either
pleasant, painful, or neither painful-nor-pleasant.
The tongue comes into contact with a flavor that then produces feelings that are either
pleasant, painful, or neither painful-nor-pleasant.
The body comes into contact with a physical object that then produces feelings that are
either pleasant, painful, or neither painful-nor-pleasant.
The mind comes into contact with a mental object that then produces feelings that are
either pleasant, painful, or neither painful-nor-pleasant.
With just the eyes, ears, nose, tongue, body, or mind existing on its own, there is no
discontentedness.
With just forms, sounds, odors, flavors, physical objects, or mental objects existing on
their own, there is no discontentedness.
It is only when the condition of “contact” exists between The Six Internal Sense Bases
and The Six External Sense Bases that discontentedness can arise.
Contact is the condition that leads to the feelings produced in the mind.
Just like if two sticks are not rubbed together they do not produce fire, if The Six Internal
Sense Bases do not come into contact with The Six External Sense Bases, there is no
discontentedness. Contact is the condition that allows discontent feelings to arise.
Therefore, a wise Practitioner will need to be watchful over the mind guarding the
doorways to discontentedness.
While contact will happen through The Six Sense Bases as this cannot be permanently
eliminated, if there is no craving/desire/attachment for pleasant feelings, then painful
feelings nor feelings that are neither painful-nor-pleasant will arise in the mind.
An understanding of Dependent Origination will help you to more deeply understand the
conditions that exist that arise discontentedness in the mind so that you can actively work
to eliminate these conditions from the mind so that discontentedness will no longer be
produced.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer” (Volume 5).
85


The Universal Truth of Discontentedness can capture the full essence and meaning of
what is mostly described across books and writings about Gotama Buddha’s Teachings
where you see the word “suffering” substitute the word “discontentedness”. Where you
see the word “Dukkha” substitute the word “discontentedness”.
Discontentedness describes the mental state when the mind is unsatisfied,
displeased, uncalm, or unpeaceful. The mind is shaken up, unsteady, or unstable.
Discontentedness is impermanent but it continues to happen over and over again
because the conditions that are causing the discontentedness still remain in the
unEnlightened mind. The Path to Enlightenment is to train the mind to eliminate the
conditions that are causing the discontentedness through dedicated learning, reflecting,
and practice of these Teachings.
Discontentedness is a mental state that can arise from physical or emotional pain through
to the slightest unpleasantness of a small odor or slightest of touches when unpleasant
feelings arise. It describes the mental state that can arise from extreme physical
discomfort through to the smallest of needle pricks, emotional unpleasantries or
significant traumas and effects of the mind. Discontentedness also describes the
condition of the mind when there are feelings of happiness, excitement, elation, thrill,
exhilaration, euphoria, boredom, loneliness, shyness, displeasure, discomfortable,
dissatisfaction, and others in the mind.
Discontentedness is a state of being, not a feeling or emotion itself.
When the mind is excited and elated, the mind is uncalm where one does not have
concentration.
The Enlightened mind is beyond pleasure and pain where instead of experiencing
conditioned happiness, excitement, and elation based on an impermanent condition, it
will instead experience permanent joy no longer attaching its inner feelings to
impermanent conditions.
Gotama Buddha describes three feelings as discontent. This is referred to as The
Universal Truth of Discontentedness.
The goal of these Teachings is to eliminate discontentedness of mind providing the mind
a permanent place to reside in the mental state of Enlightenment.
- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)
- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,
stress, anxiety, etc.)
- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,
uncomfortable, unsatisfied, etc.)
Happiness can be described as discontentedness because we know those feelings and
pleasures will not last - they are impermanent. Once the pleasant feelings cease to exist,
the mind then oftentimes moves to painful feelings of sadness, anger, or worse. The mind
continues to go through this constant cycle of chasing pleasant feelings, then
experiencing painful feelings and feelings that are neither painful-nor-pleasant
experiencing discontentedness struggling in life.
86


All three of these feelings can be experienced in the mind which can be described as
discontentedness. If we use the word “suffering”, as has been used in the past, it only
describes 1/3 of the meaning of “dukkha” originally taught by Gotama Buddha. Suffering
describes a painful feeling but it does not describe the other two (2) types of “dukkha” or
feelings taught by Gotama Buddha. Using the word suffering, a Practitioner would be
missing 66.6% of what Gotama Buddha was discussing to eliminate from the mind, thus,
finding it very challenging to ever experience Enlightenment.
Discontentedness is experienced through The Six Sense Bases. The eyes, ears, nose,
tongue, body, and the mind. These are the six internal sense bases or the six internal
sense faculties. You will see different people using different language to describe Gotama
Buddha’s Teachings because even how people describe these Teachings is impermanent.
It is not steady, fixed, or constant as different people choose to use different language.
The six internal sense bases experience the six external sense bases of forms, sounds,
odors, flavors, physical objects, and mental objects.
The mind longing for pleasant feelings through the six internal sense bases for the six
external sense bases is one of the significant problems of the unEnlightened mind
described in The Ten Fetters as “sensual desire”. The mind is chasing after pleasant
feelings through The Six Sense Bases looking to fulfill the objects of its desires through
impermanent conditions.
The mind experiences discontentedness through longing for sensual pleasure through
these six (6) sense bases.
The Six Sense Bases
Internal Sense Base External Sense Base
Eyes Forms
Ears Sounds
Nose Odors
Tongue Flavors
Body Physical Objects
Mind Mental Objects
When seeing an agreeable form through the eyes, one experiences pleasant feelings.
When seeing a disagreeable form through the eyes, one experiences a painful feeling. The
mind is discontent.
When hearing an agreeable sound through the ears, one experiences pleasant feelings.
When hearing a disagreeable sound through the ears, one experiences a painful feeling.
The mind is discontent.
When smelling an agreeable odor through the nose, one experiences pleasant feelings.
When smelling a disagreeable odor through the nose, one experiences a painful feeling.
The mind is discontent.
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When tasting an agreeable flavor through the tongue, one experiences pleasant feelings.
When tasting a disagreeable flavor through the tongue, one experiences a painful feeling.
The mind is discontent.
When touching an agreeable physical object through the body, one experiences pleasant
feelings. When touching a disagreeable physical object through the body, one
experiences a painful feeling. The mind is discontent.
When recognizing an agreeable mental object through the mind, one experiences
pleasant feelings. When recognizing a disagreeable mental object through the mind, one
experiences a painful feeling. The mind is discontent.
Mental objects are objects such as thoughts, ideas, emotions, mental states, etc.
Through all six (6) sense bases or The Six Doorways to Discontentedness, the mind
experiences pleasant feelings, painful feelings, and feelings that are neither painful-nor-
pleasant. When pleasant feelings, painful feelings, and feelings that are neither painful-
nor-pleasant are experienced, the mind is discontent. There are more detailed Teachings
on this topic in the book “The Six Sense Bases” (Volume 9) in this same book series.
As the mind chases pleasant feelings, due to the impermanent nature of these feelings,
the mind is then inviting in painful feelings and/or feelings that are neither painful-nor-
pleasant as the mind still has a longing with a strong eagerness for impermanent
conditions to create pleasant feelings. If the mind is basing its inner pleasant feelings on
impermanent conditions, it is also going to experience painful feelings and feelings that
are neither painful-nor-pleasant based on impermanent conditions. Instead, the mind can
be trained to be inwardly peaceful and calm no longer yearning for pleasant feelings
through conditions which are all impermanent.
To attain Enlightenment, you will need to learn how to “guard” the doorways to
discontentedness and “protect your own contentedness” through developing a life
practice of non-craving, non-desire, non-attachment, or non-clinging. We are each
responsible to “protect or maintain our own contentedness of mind”, no one else
can do that for us.
Since the mind is not resting in one of these three (3) feelings permanently, due to the
internal feelings being based on impermanent conditions, the mind is experiencing
discontentedness.
The goal of Gotama Buddha’s Teachings and pursuing Enlightenment, is for the mind to
be content which is a permanent place the mind can reside through liberation of the mind.
The mind will be liberated from basing its internal feelings on impermanent conditions
residing permanently peaceful, calm, serene, and content with joy. To accomplish this,
one needs to observe the truth in Gotama Buddha’s Teachings to acquire wisdom through
your practice of The Teachings and then deeply training the mind.
We acquire wisdom through learning and practicing The Teachings to observe the same
“truths” as Gotama Buddha. The collection of this wisdom leads to improved ways for the
mind to function optimally with purity of thought and awakened to attain Enlightenment.
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Enlightenment is a permanent place for the mind to reside because once you learn
something to acquire wisdom you do not “unlearn” it. You learn through experience and
observation of The Teachings through practice of The Teachings. There is no belief in
these Teachings and practices but instead experiential learning where you observe the
truth in The Teachings that becomes wisdom. Liberation of the mind by wisdom (i.e.
Enlightenment) is the only mental state that is permanent. Enlightenment is a mental state
where the mind can reside permanently peaceful, calm, serene, and content with joy.
Detailed explanation of The Six Sense Bases is available in this same book series found in
the book “The Six Sense Bases” (Volume 9).
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Chapter 25
The Way to Purity
Of ways The Eight Fold is the best;
and of true things the stages four;
freedom from strong feelings is the best of things;
of humans best is he who sees.
This is the very Way;
there is none else for seeing purity;
herein do you a-faring go,
the way to baffle Māra this.
Herein when you have faring gone
as end you'll come to make of ill;
shown surely was the Way by me,
who ease from darts had come to know.
Tis you the dedicated must work;
the men-so-gone but show the way;
who in their reflection, as they fare,
from Māra’s bonds find liberty.
Transient is all men think and do:
when this by wisdom is discerned,
then does one turn away from ill:
this is the way to purity.
Painful is all men think and do:
when this by wisdom is discerned,
then does one turn away from ill:
this is the way to purity.
Without the self men think and do:
when this by wisdom is discerned,
then does one turn away from ill:
this is the way to purity.
(Reference: DHP 273-279)
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In this Teaching from Gotama Buddha, he shares a way to purify the mind.
This is from the Dhammapada so the content is organized based on scholar’s
interpretation who have attempted to summarize his Teachings.
I typically do not dive into the Dhammapada but I do share The Teachings of The Buddha
from other parts of The Pāli Canon. This book series does contain a limited number of
Chapters from the Dhammapada.
The Dhammapada is a scholarly work that attempts to summarize Gotama Buddha’s
Teachings in verse form. So, the Dhammapada is an interpretation from many years after
the lifetime of Gotama Buddha based on what scholars thought were The Teachings of
Gotama Buddha but not his actual words or Teachings.
One thing that you may know about the scholarly community is, they are typically not
Practitioners but instead more interested in the historical aspects of The Teachings and
what happened throughout history rather than learning and practicing The Teachings to
acquire wisdom and attain Enlightenment.
They are less interested in Enlightenment itself and more interested in the historical
aspects around Gotama Buddha’s lifetime and what has transpired since that time in
relation to his Teachings.
So, if one is reading the Dhammapada, they are reading a scholarly interpretation (i.e. a
non-practitioner) of Gotama Buddha’s Teachings which then need to be interpreted by
you to determine, what is it that Gotama Buddha was actually teaching?
In my opinion, it is much better to go to the source of his Teachings that can be
independently verified to learn and practice those with guidance from a Teacher to
independently determine the truth for yourself to acquire wisdom, even though some
consider the Dhammapada a source of The Buddha’s Teachings, not everyone does.
The words in the Dhammapada cannot be practiced to independently verify the truth to
acquire wisdom which would lead to attaining Enlightenment. But, if you understand The
Teachings of The Buddha, you can then understand the Dhammapada in a more detailed
way.
The words in the Dhammapada do not lead to Enlightenment since they are not the actual
Teachings of Gotama Buddha but interpretations by scholars. The words in the
Dhammapada cannot be learned, reflected on, and practiced, in such a way that would
produce Enlightenment.
It is the discourses in The Pāli Canon that are “The Words of The Buddha” and
represent his Teachings. Learning, reflecting, and practicing these, a Practitioner
can independently verify the truth to acquire wisdom improving the condition of the
mind to attain Enlightenment.
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By going directly to the source (i.e. the discourses) to learn and apply The Teachings in
practice to determine the truth through experience, you are not trying to interpret a
scholar’s interpretation to figure out what Gotama Buddha taught. You are instead,
learning what Gotama Buddha taught and then, applying that in practice with guidance
from a Teacher to independently determine the truth for yourself to acquire wisdom.
The mind is liberated and attains Enlightenment through wisdom.
With that said, there are a select number of Chapters in this book series that are from the
Dhammapada denoted as “DHP” in the reference.
You will notice these Chapters are almost like poetry in the way they are composed.
While The Buddha did speak, at times, in a way that can be consider a bit like poetry, his
true Teachings are delivered in discourses that can be learned, reflected on, and
practiced to determine the truth.
With an understanding of The Buddha’s Teachings, you can find Chapters such as this
one, interesting to explore and uncover what is being shared from scholars. Just always
keep in mind that the Dhammapada is not the actual “Words of The Buddha” but instead,
a scholarly interpretation of what people 1,000-1,200 years after the death of The Buddha
thought he was teaching based on the discourses they had reviewed.
I will help you to understand this Chapter just as I have done in other parts of this book
series. And while I may reference in the explanation what The Buddha was teaching, now
you understand that, while these are based on what The Buddha taught, they are not an
actual account of what he said during his lifetime.
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—————
Of ways The Eight Fold is the best: The best way to Enlightenment is The Eight Fold
Path.
and of true things the stages four: There are four Stages of Enlightenment.
freedom from strong feelings is the best of things: Liberation of the mind results in
freedom from strong feelings which is the best thing you could ever experience.
of humans best is he who sees: He who has eliminated ignorance (unknowing of true
reality) can see clearly no longer confused about The Natural Laws of Existence is the
best of all humans. They have completely purified the mind no longer experiencing any
unwholesome mental qualities, only experiencing wholesomeness.
—————
This is the very Way: The Eight Fold Path is the way to Enlightenment.
there is none else for seeing purity: There is no other way to purify the mind other than
The Eight Fold Path where the mind will eliminate all ignorance (unknowing of true reality)
being able to see true reality, seeing clearly.
herein do you a-faring go: This is the way to go forward on The Path to Enlightenment.
the way to baffle Māra this: The way to eliminate the unwholesome influence of Māra
The Evil One.
—————
Herein when you have faring gone: When you have gone forward on The Path to
Enlightenment.
as end you'll come to make of ill: You can eliminate all desire to cause harm.
shown surely was the Way by me: I have shown you The Path to Enlightenment through
these Teachings.
who ease from darts had come to know: Where you will come to understand the
ending of painful feelings.
—————
Tis you the dedicated must work: You must have dedication to do the work.
the men-so-gone but show the way: Those who have eliminated discontentedness
having attained Enlightenment, will show the way to Enlightenment.
who in their reflection, as they fare: Through reflecting on The Teachings to acquire
wisdom as they walk forward.
from Māra’s bonds find liberty: They will experience liberation of mind, freedom from
strong feelings, and escape the bonds of Māra The Evil One.
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—————
Transient is all men think and do: All that human beings think and do is impermanent.
when this by wisdom is discerned: Understanding the wisdom of The Universal Truth of
Impermanence.
then does one turn away from ill: That is when one can turn away from harming others
to practice harmlessness.
this is the way to purity: This is the way to purify the mind, through understanding The
Universal Truth of Impermanence.
—————
Painful is all men think and do: All unEnlightened human beings experience painful
feelings.
when this by wisdom is discerned: Understanding the wisdom of The Universal Truth of
Discontentedness.
then does one turn away from ill: That is when one can turn away from harming others
to practice harmlessness.
this is the way to purity: This is the way to purify the mind, through understanding The
Universal Truth of Discontentedness.
—————
Without the self men think and do: All that human beings think and do is not the self as
there is no permanent self.
when this by wisdom is discerned: Understanding the wisdom of The Universal Truth of
Non-self.
then does one turn away from ill: That is when one can turn away from harming others
to practice harmlessness.
this is the way to purity: This is the way to purify the mind, through understanding The
Universal Truth of Non-self.
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Chapter 26
The Noble Eight Fold Path
The Way of Practice Leading to the
Elimination of Discontentedness
And what, Monks, is The Noble Truth of the Way of Practice Leading to the
Elimination of Discontentedness?
It is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right
Speech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right
Concentration.
And what, Monks, is Right View?
It is, Monks, the wisdom of discontentedness, the wisdom of the cause of
discontentedness, the wisdom of the elimination of discontentedness, and
the wisdom of the way of practice leading to the elimination of
discontentedness. This is called Right View.
And what, Monks, is Right Intention?
The intention of renunciation, the intention of non-ill-will, the intention of
harmlessness. This, Monks, is called Right Intention.
And what, Monks, is Right Speech?
Refraining from lying, refraining from slander, refraining from harsh speech,
refraining from frivolous speech. This is called Right Speech.
And what, Monks, is Right Action?
Refraining from taking life, refraining from taking what is not given, refraining
from sexual misconduct. This is called Right Action.
And what, Monks, is Right Livelihood?
Here, Monks, the Noble Disciple, having given up wrong livelihood, keeps
himself by Right Livelihood.
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And what, Monks, is Right Effort?
Here, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts
his mind and strives to prevent the arising of unarisen evil unwholesome
mental states. He rouses his will, makes an effort, stirs up energy, exerts his
mind and strives to overcome evil unwholesome mental states that have
arisen. He rouses his will, makes an effort, stirs up energy, exerts his mind
and strives to produce unarisen wholesome mental states. He rouses his will,
makes an effort, stirs up energy, exerts his mind and strives to maintain
wholesome mental states that have arisen, not to let them fade away, to
bring them to greater growth, to the full perfection of development. This is
called Right Effort.
And what, Monks, is Right Mindfulness?
Here, Monks, a Monk resides reflecting on body as body, dedicated, clearly
aware and mindful, having put aside craving and worry for the world; he
resides reflecting on feelings as feelings, dedicated, clearly aware and
mindful, having put aside craving and worry for the world; he resides
reflecting on mind as mind, dedicated, clearly aware and mindful, having put
aside craving and worry for the world; he resides reflecting on mental objects
as mental objects, dedicated, clearly aware and mindful, having put aside
craving and worry for the world. This is called Right Mindfulness.
And what, Monks, is Right Concentration?
Here, a Monk, distant from sense-desires, distant from unwholesome mental
states, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy. And with the
subsiding of thinking and pondering, by gaining inner tranquility and oneness
of mind, he enters and resides in the second Jhāna, which is without thinking
and pondering, based in concentration, filled with excitement and joy. And
with the fading away of excitement, remaining imperturbable (unable to be
upset or excited; calm; serene), mindful and clearly aware, he experiences in
himself the joy of which the Noble Ones say:
'Peaceful is he who resides with equanimity and mindfulness', he enters the
third Jhāna. And, having given up pleasure and pain, and with the fading
away of former gladness and sadness, he enters and resides in the fourth
Jhāna, which is beyond pleasure and pain, and purified by equanimity and
mindfulness. This is called Right Concentration.
And that, Monks, is called the way of practice leading to the elimination of
discontentedness.
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(Reference: DN 22)


In this Teaching from Gotama Buddha, he shares The Eight Fold Path.
The Eight Fold Path is the complete solution to solving the problem of the unEnlightened
mind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the
elimination of discontentedness.”
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
What are the Jhānas and how can I experience them?
The Jhānas are preliminary phases the mind experiences as it is making its way to
Enlightenment, and prior to the first Stage of Enlightenment.
When the mind is in the Jhānas, there are heightened qualities that are experienced,
which are needed in order to fully develop the mind and experience Enlightenment. These
are referred to as “the Jhānas”.
Without experiencing the Jhānas, a Practitioner would have no ability to attain
Enlightenment, or even the first Stage of Enlightenment.
The Jhānas are oftentimes misunderstood, especially outside of Asia.
Oftentimes people think that the Jhānas are only experienced through the practice of
meditation and, that the Jhānas are turned "on or off” while in meditation or in daily life.
This misunderstanding leads to the inability to experience these heightened qualities of
mind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual
continues to stay trapped in the unEnlightened state experiencing sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck
in this continuous cycle of discontent feelings due to its lack of wisdom of The Path to
Enlightenment.
I will demystify the Jhānas and help you to understand what they are and how to
experience them so that you can escape the constant struggles and difficulties of the
unEnlightened mind.
(Please read further if you are interested in learning this important Teaching so that the
mind can become free of these strong feelings and others.)
—————
As mentioned, the Jhānas are heightened qualities that are experienced as one is
progressing on The Path to Enlightenment. These are heightened qualities of awareness
(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial
qualities of mind that are needed to experience progress on The Path to Enlightenment
and Enlightenment itself.
A Practitioner would be unable to experience Enlightenment without these heightened
qualities developed and acquired in the Jhānas.
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The Jhānas are experienced through learning, reflecting on (i.e. independently
verifying), and practicing The Eight Fold Path.
The Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to
Enlightenment. If you are interested in experiencing Enlightenment through The Teachings
of The Buddha, you would need to know The Eight Fold Path, inside and out, backwards
and forwards, up and down, left and right. And, you would need to learn The Eight Fold
Path through the original Words of The Buddha with guidance from a Teacher while you
retain the responsibility for your own learning and growth.
It is putting together all the individual factors of The Eight Fold Path that the mind will
move into, and reside in, the Jhānas.
Yes, one will need to meditate to experience the Jhānas but, it is not only meditation that
one needs to learn and practice to experience the Jhānas. There are many other aspects
of The Path to Enlightenment than only meditation, which are described in The Eight Fold
Path, and all of these factors are needed to make progress towards Enlightenment to
include, experiencing the Jhānas.
Meditation is one aspect of one factor in The Eight Fold Path. If you did the math, that
means that meditation is about 6% of The Path to Enlightenment. There is much more to
experiencing Enlightenment than only meditation. There is much more to experiencing the
Jhānas than only meditation.
Unfortunately, many people are misunderstanding, thinking that The Buddha sat under a
tree, meditated, and instantly got to Enlightenment. This is just untrue and a significant
misunderstanding. You can know this is true through The Words of The Buddha and his
important Teachings.
“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the
contrary, final knowledge is achieved by gradual training, by gradual practice, by
gradual progress.” (Reference: MN 70.22)
An Enlightened being would have attained “final knowledge” through acquiring wisdom,
by learning, reflecting (i.e. independently verifying), and practicing The Teachings of The
Buddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.
Final Knowledge = Enlightenment
Enlightenment is not achieved “all at once”.
You can independently verify that Enlightenment is not experienced “all at once” or
instantly because, everything you have ever accomplished in life has been through
gradual training, gradual practice, and gradual progress, just like The Buddha is sharing in
this important Teaching. It took The Buddha six (6) years to attain Enlightenment.
Think about learning to read, write, and speak English, did it happen all at once? Think
about the job or occupation that you perform, was your wisdom and skills acquired “all at
once”?
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No, of course not.
Therefore, you can understand how acquiring wisdom to attain Enlightenment does not
occur “all at once”. The Words of The Buddha are sharing this important Teaching and,
you can independently verify it for yourself. All of The Teachings of The Buddha are
independently verifiable and is how a Practitioner would need to progress on The Path to
Enlightenment to actually experience Enlightenment. It is through gradual training and
gradual practice that leads to gradual progress of acquiring wisdom and awakening to the
Enlightened mental state.
So, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not
experienced only in meditation.
These are The Words of The Buddha on the Jhānas.
“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,
distant from unwholesome mental states, enters and resides in the first Jhāna, which is
with thinking and pondering, based in seclusion, filled with excitement and joy. And with
the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,
he enters and resides in the second Jhāna, which is without thinking and pondering,
based in concentration, filled with excitement and joy. And with the fading away of
excitement, remaining imperturbable (unable to be upset or excited; calm; serene),
mindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:
‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.
And, having given up pleasure and pain, and with the fading away of former gladness and
sadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,
and purified by equanimity and mindfulness. This is called Right Concentration.”
(Reference: DN 22)
The Buddha describes the four (4) Jhānas in multiple places within his Teachings. There
are only four (4) Jhānas, even though you will see different numbers being taught by other
people who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you
can see in his original words.
The Buddha describes the four (4) Jhānas in the same way in each Teaching. However,
this is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is
where he describes the Jhānas, in detail, and this is where the misunderstandings in the
world are originating as people are not understanding what was taught by The Buddha.
Right Concentration is accomplished through a well developed meditation practice and
practicing “singleness of mind” in daily life. The Buddha describes how to practice Right
Concentration as part of The Path to Enlightenment in many of his other Teachings, which
all integrate into The Eight Fold Path.
So, because Right Concentration is to practice meditation and developing singleness of
mind, some people are misunderstanding the Jhānas as only being experienced in
meditation and is something that is turned “on and off”.
This is confusing many people and leading to the inability to experience the Jhānas and
Enlightenment.
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As you can see in the original Words of The Buddha, he is describing enhanced qualities
of mind that the mind “enters and resides” in as part of his description of the Jhānas.
The mind “resides” in the Jhānas.
He is describing the Jhānas as part of The Eight Fold Path because this is the byproduct
or benefit, of practicing the entire core and central Teaching of The Buddha, The Eight
Fold Path, which will guide you in training the mind to experience the Jhānas and attain
Enlightenment.
One enhanced quality of mind that is experienced in the second Jhāna includes “oneness
of mind” or “unification of the mind”.
In the unEnlightened state, there is a conscious mind and a subconscious mind, both of
these are polluted and need to be purified to experience Enlightenment. However, the
subconscious mind is much more heavily polluted than the conscious mind. A
Practitioner in the unEnlightened state will have some awareness of the conscious mind
but, they will lack awareness of the subconscious mind until, they are experiencing the
second Jhāna.
Oneness of mind, or unification of the mind, is when the conscious mind and
subconscious mind have merged. They have become “one”. The Practitioner will have
“full awareness” of the entire mind, the mind becomes highly introspective being able to
easily look inward. This is sometimes referred to as “the opening of the third eye, divine
eye, or inward looking eye”.
When “oneness of mind” or “unification of mind” is experienced, there will no longer be a
conscious and subconscious mind but instead, there will be just one mind - “oneness of
mind” or “unification of the mind”. And, this enhanced quality is needed in order to purify
the mind. You would be unable to purify the entire mind to attain Enlightenment if there
was no awareness of the entire mind throughout your entire day.
So, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner
needs to experience “oneness of mind” or “unification of the mind” in the second Jhāna.
And, this is an enhanced quality of mind that is experienced at all times during one’s day.
This is not a quality of mind that is only experienced during meditation and it is not an
aspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental
quality. This is true for all the enhanced qualities of the Jhānas. They are experienced at
all times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and
“resides” in the Jhānas.
For anyone who has experienced the Jhānas, they know this to be true.
The translation of the word “Jhāna” is “mental absorption” and “meditative absorption”
because, to experience the Jhānas, a Practitioner will have mentally absorbed a certain
amount of The Teachings of The Buddha and be practicing those Teachings. And, the
Practitioner will have conducted and benefited from a certain amount of meditation. The
mind has mentally “absorbed” The Teachings of The Buddha, and is practicing The
Teachings of The Buddha, to include but not limited to, meditation.
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When a mind has absorbed something and is experiencing improved qualities of mind,
those qualities are not being turned “on or off” nor only experienced during meditation.
These mental qualities are always present, the mind is “residing” in these enhanced
qualities.
The Jhānas are temporary, as the mind can regress out of the Jhānas if the mind
becomes complacent. However, if one continues to remain determined, dedicated, and
diligent, the qualities of the Jhānas will continue to persist in the mind, all the way through
to Enlightenment and while the mind is experiencing Enlightenment.
The Jhānas are not something to boast about nor take pride in. If the mind is becoming
arrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut
that off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of
the Jhānas and, this will hinder any further progress on The Path to Enlightenment.
So in short, you will need to experience the Jhānas to make progress on The Path to
Enlightenment and to attain Enlightenment itself, and this is accomplished through
learning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,
the core and central Teaching of The Buddha that you need to know inside and out to
experience the Jhānas and Enlightenment.
Experiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you
that the mind has put together The Eight Fold Path well enough to experience these
heightened qualities of mind.
The Practitioner will know they are experiencing the Jhānas because they will
notice the improved qualities of mind as described by The Buddha in Right
Concentration of The Eight Fold Path.
When experiencing the Jhānas it is a significant indication that a Practitioner is
making tangible progress on The Path to Enlightenment.
It would be unwise to become arrogant, prideful, or boastful about anything at all, to
include experiencing the Jhānas. If so, those unwholesome aspects of the mind would
only create a lack of further progress on The Path to Enlightenment.
Once a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The
mind is now prepared to fully eradicate all of the pollutions of mind. The needed
enhanced qualities have been acquired and it is time to start focusing on the elimination
of The Ten Fetters starting with, the first three.
Eliminating the first three fetters/taints/pollutions of mind, a Practitioner will then
experience the first Stage of Enlightenment. From the first Stage of Enlightenment, the
mind will no longer regress. In the first Stage of Enlightenment, one has progressed past
the preliminary phases of the Jhānas, where the mind can regress, and is now firmly in
the first Stage of Enlightenment, where the mind will not regress.
But, this is not a time to become complacent but instead, learn, reflect on (i.e.
independently verify), and practice the elimination of The Ten Fetters. Your practice will
need to pivot towards actively learning, reflecting on (i.e. independently verifying), and
practicing to eliminate The Ten Fetters.
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A Practitioner will need to know what is each of The Ten Fetters, what are the symptoms,
how to eliminate the fetters, and how to know they are eliminated. This can all be learned
in one of our annual retreats titled “Purification of The Mind to Attain Enlightenment”. In
this retreat, there are individual classes devoted to learning each individual fetter of The
Ten Fetters.
The Jhānas await you. These improved qualities of mind await you. Enlightenment awaits
you.
The only thing holding you back is your own determination, dedication, and diligence to
learn, reflect (i.e. independently verify), and practice The Path to Enlightenment, based on
The Words of The Buddha, as taught by The Buddha.
Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction
to you. (Reference: SN 43.1)
Be well and enjoy your journey…
To learn more about the Jhānas please see this recorded online class.
https://www.youtube.com/watch?v=wgxpbmW6bO4&list=PLFuun1phKgQn_7rDGqXFDF-
Pz4cRrlBa_&index=3
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Chapter 27
Reflection on Every Step Can Be
Liberation to Nibbāna
(Enlightenment)
Certainly, Monks, I say fetter-destruction (taints) depends on:
The first Jhāna;
The second Jhāna;
The third Jhāna;
The fourth Jhāna:
The sphere of infinite space;
The sphere of infinite consciousness;
The sphere of nothingness;
The sphere of neither perception-nor-non-perception;
The ending of perception and feeling
Monks, it is said: I say so fetter-destruction depends on the first Jhāna,
And, for what reason, is this said?
Consider the Monk who, distant from sense desires, distant from evil
ideas, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy: whatever
occurs there of form, feeling, perception, volitional formation (choices/
decisions) or consciousness, he sees wholly as impermanent objects, as
discontentedness, as a disease, a boil, a sting, a hurt, an affliction, as
something alien, inferior, empty, not the self. He turns his mind away from
such objects and, having done so, brings the mind towards the deathless
element (Enlightenment) with the thought: This is the peace, this the summit,
just this: the stilling of the mind-activity, the renouncing of all rebirth, the
destroying of craving, calm, ending, the cool.
And steadfast therein he wins to fetter-destruction; if not wins to fetter-
destruction, just by reason of that Teaching energy, that Teaching
sweetness he snaps the five lower fetters and, being not subject to return
from that world (heavenly realm), becomes completely cool there.
Monks, suppose an archer or his Student were to practice on a strawman or
heap of clay: presently he would become a long-shot, a rapid shot, a piercer
of great thicknesses: even so, Monks, the Monk who, is distant from sense
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desires, is distant from evil ideas, enters and resides in the first Jhāna,
wherein applied and sustained thought works, which is with thinking and
pondering, based in seclusion, filled with excitement and joy.
Certainly, Monks, it is said: I say fetter-destruction depends on the first
Jhāna; and it is for this reason that it is said.
(In the case of fetter-destruction depending on the second Jhāna, the third
Jhāna, the fourth Jhāna, The Perfectly Enlightened One spoke similarly to
that of the first Jhāna.)
Monks, it is said: I say so fetter-destruction depends on the sphere of
infinite space, And, for what reason, is this said?
By passing wholly beyond perceptions of form, by the passing away of the
perceptions of sense-reactions, unattentive to the perceptions of the many,
he enters and resides in the sphere of infinite space, thinking: Space is
infinite.
In the sphere of infinite space and sees form, feeling, perception,
volitional formation (choices/decisions) or consciousness, he sees
wholly as impermanent objects, as discontentedness, as a disease, a boil, a
sting, a hurt, an affliction, as something alien, inferior, empty, not the self,
turns his mind away from that and brings it towards the deathless element
(Enlightenment) with the thought: This is the peace, this the summit, just this:
the stilling of mind-activity, the renouncing of all rebirth basis, the destroying
of craving, calm, ending, the cool, wins to fetter-destruction or snapping the
five lower fetters is born spontaneously and becomes completely cool.
And steadfast therein he wins to fetter-destruction; if not wins to fetter-
destruction, just by reason of that Teaching energy, that Teaching
sweetness he snaps the five lower fetters and is born spontaneously and,
being not subject to return from that world (heavenly realm), becomes
completely cool there.
Monks, suppose an archer or his Student were to practice on a strawman or
heap of clay; presently he would become a long-shot, a rapid shot, a piercer
of great thicknesses: even so, Monks, the Monk who, by passing wholly
beyond perceptions of form, by the passing away of the perceptions of
sense-reactions, unattentive to the perceptions of the many, he enters and
resides in the sphere of infinite space, thinking: Space is infinite.
Certainly, Monks, it is said: I say fetter-destruction depends on the sphere
of infinite space; and it is for this reason that it is said.
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(In the case of fetter-destruction depending on the sphere of infinite
consciousness, the sphere of nothingness, The Perfectly Enlightened One
also spoke similarly to that of the sphere of infinite space.)
Thus, Monks, as far as reflection prevails there is penetrative wisdom.
Moreover, Monks, those spheres - both the attainment of the sphere of
neither perception-nor-non-perception and the ending of perception
and feeling - are ones which, I say, ought to be properly made known by
those who are in the Jhānas, skilled in the attainment, skilled in emerging
from there, after they have attained and emerged from there.
(Reference: AN 9.36)
In this Teaching from Gotama Buddha, he shares that to experience Enlightenment it is
dependent on the attainment of the first, second, third, and fourth Jhānas. It is through a
Practitioner’s gradual training and gradual practice of these Teachings that it will produce
gradual progress.
A Practitioner needs to have a well developed practice of The Eight Fold Path to progress
to the Jhānas and beyond. Every Practitioner who progresses towards the attainment of
Enlightenment will need to eliminate The Ten Fetters to attain Enlightenment. The
Practitioner will need to progress to the Jhānas first through a well developed practice of
The Eight Fold Path.
From that point, a Practitioner can then start focusing on the elimination of The Ten
Fetters to progress into the first, second, third, and fourth Stages of Enlightenment.
You can think of the attainment of the Jhānas as preliminary phases the mind experiences
prior to the first Stage of Enlightenment. Without experiencing the Jhānas through a
comprehensive and well developed practice of The Eight Fold Path, a Practitioner would
be unable to progress to the ultimate goal of Enlightenment.
All the preliminary work a Practitioner is doing to progress to the Jhānas through learning,
reflecting, and practicing The Eight Fold Path can be considered as preparing the mind to
eliminate The Ten Fetters. A Practitioner would be unable to just eliminate The Ten Fetters
but instead, would need to develop a foundation in the core and central Teachings to
prepare the mind to release the fetters/taints/pollution of mind described in The Ten
Fetters.
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Chapter 28
The Four Noble Truths
Monks, there are these Four Noble Truths.
What four?
The noble truth of discontentedness,
the noble truth of the cause of discontentedness,
the noble truth of the elimination of discontentedness,
the noble truth of the way leading to the elimination of discontentedness.
And what, Monks, is the noble truth of discontentedness?
It should be said: The Five Aggregates subject to clinging; that is, the form
aggregate subject to clinging, the feeling aggregate subject to clinging, the
perception aggregate subject to clinging, the volitional formation aggregate
subject to clinging, the consciousness aggregate subject to clinging. This is
called the noble truth of discontentedness.
And what, Monks, is the noble truth of the cause of discontentedness?
It is this craving which leads to renewed existence, accompanied by
excitement and desire, seeking excitement here and there; that is craving for
sensual pleasures, craving for existence, craving for extermination. This is
called the noble truth of the cause of discontentedness.
And what, Monks, is the noble truth of the elimination of discontentedness?
It is the remainderless fading away and elimination of the same craving, the
giving up and letting go of it, freedom from it, non-reliance on it. This is
called the noble truth of the elimination of discontentedness.
And what, Monks, is the noble truth of the way leading to the elimination of
discontentedness?
It is this Noble Eight Fold Path, that is, Right View, Right Intention, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right
Concentration. This is called the noble truth of the way leading to the
elimination of discontentedness.
These, Monks, are The Four Noble Truths.
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Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the
cause of discontentedness’; an effort should be made to understand: ‘This is
the elimination of discontentedness’; an effort should be made to
understand: ‘This is the way leading to the elimination of discontentedness.’
(Reference: SN 56.13)


This is Gotama Buddha’s Teaching on The Four Noble Truths where he explains the
problem of the unEnlightened mind, the cause of the problem, the elimination of the
problem, and the path leading to the complete elimination of the problem.
A Practitioner who learns, reflects, and practices The Four Noble Truths has deeply
established “Right View” and has made the breakthrough towards the attainment of
Enlightenment.
This is a primary, fundamental, and foundational Teaching needed by every Practitioner to
attain Enlightenment.
Detailed explanation of The Four Noble Truths is available in this same book series found
in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
It is suggested that you first learn The Four Noble Truths through (Volume 1). The
explanation of The Four Noble Truths shared in that book will help you to gain insight into
this important Teaching in a way that can be applied to your life to experience the
breakthrough and establish Right View. (Volume 1) provides extensive details on The Four
Noble Truths and it is best to learn the content in that book prior to investigating what is
shared in this book.
1.) The First Noble Truth titled, “the noble truth of discontentedness”, establishes “the
problem” with the unEnlightened mind through an understanding of The Five Aggregates.
The Five Aggregates are what makes “a being, a being”. A living being will have all five
aggregates, also known as “elements” or “collections”.
The Five Aggregates
Form: the physical body.
Feelings: results of experiences in the mind through The Six Sense Bases.
Perceptions: a belief or opinion based on how things seem.
Volitional Formations: choices or decisions that are made.
Consciousness: the mind.
It is when the mind “clings” or “holds on” to The Five Aggregates that the mind
experiences continued discontentedness. Observing the impermanent nature of The Five
Aggregates, a human being can “let go” no longer experiencing discontentedness due to
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“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of
Rebirth.
Due to clinging to The Five Aggregates and a being coming into existence, the mind will
experience discontentedness.
All unEnlightened beings will experience discontentedness.
Discontentedness: Gotama Buddha describes three feelings as discontent due to their
nature of being based on impermanent conditions. The goal of these Teachings is to
eliminate discontentedness of mind providing the mind a permanent place to reside in
Enlightenment.
- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)
- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,
stress, etc.)
- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,
uncomfortable, unsatisfied, etc.)
2.) The Second Noble Truth titled, “the noble truth of the cause of discontentedness”,
explains the underlying cause of why the mind experiences discontentedness.
It is craving/desire/attachment that causes the mind to experience discontentedness.
Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental
longing for something with a strong eagerness. The mind pulling in a direction for objects
of its affection.
The Buddha provides specific cravings that the unEnlightened mind will experience. It is
“craving which leads to renewed existence”. Not only does craving cause
discontentedness but craving is the fuel that leads to rebirth. If there is craving/desire/
attachment in the mind, a being will experience rebirth.
The unEnlightened mind will seek pleasant feelings chasing after the objects of its
affection. The Buddha explains this as craving that is “accompanied by excitement and
desire, seeking excitement here and there; that is craving for sensual pleasures”. The
unEnlightened mind will pull in the direction of the objects of its affection and if it gets
what it “wants”, the mind experiences temporary pleasant feelings. If the mind does not
get what it “wants”, it will experience painful feelings. Many times the mind does not
know what it “wants” and will experience feelings that are neither painful-nor-pleasant.
Craving/desire/attachment keeps the mind in a continuous cycle of discontentedness
never being able to find peace or be at ease because it is constantly chasing after
something experiencing pleasant feelings, painful feelings, and feelings that are neither
painful-nor-pleasant.
The Buddha further explains how the mind has “craving for existence” which is a mental
longing with a strong eagerness to exist in the world. With the mind holding on to
existence, a being will continue to experience discontentedness and discontentedness in
future existences within The Cycle of Rebirth due to the craving/desire/attachment in the
mind for continued existence. If there is birth, there is going to be discontentedness.
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The mind also can have “craving for extermination” or death. This would be a being who
is interested in death through suicide or other destructive conduct. If the mind has
craving/desire to eliminate life, the mind is not in the middle and will experience
discontentedness and rebirth due to this craving.
All craving/desire/attachment will produce discontentedness in the mind. There is no such
thing as a wholesome craving/desire/attachment.
3.) The Third Noble Truth titled, “the noble truth of the elimination of discontentedness”
helps a Practitioner understand that to eliminate discontentedness of mind, one needs to
eliminate craving/desire/attachment.
Through training the mind to eliminate mental longing with a strong eagerness, the mind
can reside peaceful, calm, serene, and content with joy because it is no longer seeking
pleasant feelings through impermanent conditions and, thus, welcoming in painful
feelings and feelings that are neither painful-nor-pleasant. Instead, the mind is trained to
be inwardly peaceful and content or “satisfied with what is”.
The Buddha explains the elimination of discontentedness as “it is the remainderless
fading away and elimination of the same craving, the giving up and letting go of it,
freedom from it, non-reliance on it”.
Through training the mind to eliminate craving/desire/attachment, the mind can reside
peaceful, calm, serene, and content with joy - permanently. Through training the mind to
no longer chase after the objects of its affection, it can find inner peace no longer
experiencing conditioned temporary feelings that are unsatisfactory. Instead, the mind
can experience unconditioned mental qualities such as peacefulness, calmness, serenity,
and contentedness with joy.
The inner feelings of the Enlightened mind are not based on impermanent conditions but
instead, the mind is always peaceful, calm, serene, and content with joy not based on
temporary conditions. This is accomplished through training the mind to eliminate
craving/desire/attachment as described in this entire book series.
Through training the mind in this way, the mind can eliminate 100% of all discontent
feelings.
4.) The Fourth Noble Truth titled, “the noble truth of the way leading to the elimination of
discontentedness” explains that the way to entirely eliminate discontentedness is through
The Eight Fold Path.
It is The Eight Fold Path that provides the complete and perfect solution for how to
actively train the mind to eliminate 100% of all discontentedness. While craving/desire/
attachment is the cause of the problem and the solution to eliminate discontentedness is
to eliminate all craving/desire/attachment, there is an entire path one needs to learn,
reflect on, and practice to liberate the mind from discontentedness.
The Buddha explains this as “it is this Noble Eight Fold Path, that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,
Right Concentration”.
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The Four Noble Truths is the primary core Teaching that establishes Right View helping a
Practitioner to examine the problem, cause of the problem, solution to the problem, and
the path leading to the complete elimination of the problem. It is The Eight Fold Path that
is the central Teaching of The Buddha with the vast majority of his Teachings integrating
into The Eight Fold Path in one way or another.
It is through learning, reflecting, and practicing The Eight Fold Path that the mind is
trained to be able to completely eliminate all unwholesome decisions that motivate
unskillful conduct that leads to unwholesome results. Through training the mind in The
Eight Fold Path, it is transformed into making only wholesome decisions that motivate
skillful conduct that leads to wholesome results.
Through practicing The Eight Fold Path for an extended period of time, the mind and
one’s life is completely transformed into living “a better way of life” offered through The
Buddha’s Teachings.
His Teachings are not rules to follow but instead, guidance to help a Practitioner deeply
understand The Natural Laws of Existence related to how the mind and the world
functions so that through this new found wisdom, one can choose to train their own mind
to function through these natural laws. It is a real struggle and difficult to live in a world
that the mind does not understand. It is The Buddha’s Teachings that explain how the
mind and the world functions through The Natural Laws of Existence. Understanding and
practicing The Natural Laws of Existence the mind can be peaceful and at ease no longer
struggling through countless difficult and complicated decisions but instead, employ the
wisdom found in these Teachings through one’s free will wise decision making in a well
developed life practice.
The Buddha shares training guidance to help the mind eliminate the taints or pollution
deep inside the mind that is inhibiting one from experiencing the brilliance or brightness
of being able to live with all beings peacefully and in harmony with one another through
focusing on training one’s own mind and allowing others to do the same.
The Buddha encourages Students to make an effort to understand and practice The Four
Noble Truths as the first breakthrough into understanding why the mind is discontent and
how to eliminate 100% of all discontentedness through sharing “an effort should be made
to understand: ‘This is discontentedness’; an effort should be made to understand: ‘This
is the cause of discontentedness’; an effort should be made to understand: ‘This is the
elimination of discontentedness’; an effort should be made to understand: ‘This is the
way leading to the elimination of discontentedness.’”
An Enlightened being knows the peace and tranquility of living life through this
Enlightened wisdom of The Buddha. The mind is at ease and never discontent.
This can only be accomplished through one’s own efforts and dedication to progressing
on The Path to Enlightenment.
The Buddha nor your Teacher can give you Enlightenment. It is only you who can become
determined, dedicated, and diligent to learn, reflect, and practice these Teachings to
experience this transformation in your life.
Through making the effort to deeply understand and practice this new found wisdom, the
mind will then understand The Natural Laws of Existence discovering a world and life that
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you never knew existed. A life where the mind is free from the constant struggles and
difficulties of daily life but instead, can function with ease and in harmony with all beings.
Making the breakthrough to The Four Noble Truths the mind can take a few breaths
knowing the problem, the cause of the problem, the solution to the problem, and the
complete solution to the problem as The Path to Enlightenment.
Without this breakthrough, it will be very challenging for a Practitioner to understand
anything else that The Buddha has shared to help you eliminate 100% of all the
discontentedness in the mind.
Detailed explanation of The Four Noble Truths is available in this same book series found
in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) and you can seek guidance with the author of this book to
breakthrough to understanding The Four Noble Truths.
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Chapter 29
The Four Noble Truths and Dependent Origination
And what, Monks, is the Noble Truth of discontentedness?
Birth is discontentedness, aging, sickness, death, sorrow, grief, pain,
displeasure, and despair are discontentedness. Not to get what one desires
is discontentedness. In short, The Five Aggregates based on clinging are
discontentedness.
And what, Monks, is the Noble Truth of the arising of discontentedness
Conditioned by ignorance (unknowing of true reality) the volitional formations
(choices/decisions) come to be;
Conditioned by the volitional activities, consciousness;
Conditioned by consciousness, name-and-form;
Conditioned by name-and-form, the six sense bases;
Conditioned by the six sense bases, contact;
Conditioned by contact, feeling;
Conditioned by feeling, craving:
Conditioned by craving, clinging;
Conditioned by clinging, existence:
Conditioned by existence, birth;
Conditioned by birth, aging-and-death, sorrow, grief, pain, displeasure and
despair come to pass.
This is the arising of the whole mass of discontentedness.
This, Monks, is called the Noble Truth of the arising of discontentedness.
And what, Monks, is the Noble Truth of the elimination of
discontentedness?
From the complete fading out and ending of ignorance (unknowing of true
reality) comes the ending of the volitional formations (choices/decisions);
From the ending of the volitional formations (choices/decisions), the ending
of consciousness;
From the ending of consciousness, the ending of name-and-form;
From the ending of name-and-form, the ending of the six sense bases;
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From the ending of the six sense bases, the ending of contact;
From the ending of contact, the ending of feeling;
From the ending of feeling, the ending of craving;
From the ending of craving, the ending of clinging;
From the ending of clinging, the ending of existence;
From the ending of existence, the ending of birth;
From the ending of birth, aging-and-death, sorrow, grief, pain, displeasure
and despair comes the ending of this whole mass of discontentedness.
This, Monks, is called the elimination of discontentedness.
And what, Monks, is the Noble Truth of the practice that leads to the
elimination of discontentedness?
It is just this Noble Eight Fold Path: Right View, Right Intention, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right
Concentration. This is called the Noble Truth of the practice that leads to the
elimination of discontentedness.
(Reference: AN 3.61)
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In this Teaching from Gotama Buddha, he combines The Four Noble Truths with
Dependent Origination providing a full picture of what is discontentedness, the cause of
discontentedness, the elimination of discontentedness, and the path to the complete
elimination of discontentedness.
The Four Noble Truths is a detailed and concise Teaching that explains discontentedness,
the cause of discontentedness, the elimination of discontentedness, and the path to the
complete elimination of discontentedness.
Dependent Origination is a detailed and concise Teaching that explains the arising of
discontentedness and the cause of rebirth.
These two (2) Teachings combined provide a more detailed and concise way of
understanding the cause of discontentedness and how to eliminate it from the mind.
Detailed explanation of The Four Noble Truths is available in this same book series found
in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer” (Volume 5).
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Chapter 30
A Stream-Enterer is Worth More Than Being a
Wheel-Turning Monarch
Monks, although a Wheel-Turning Monarch, having exercised supreme
sovereign rulership over the four continents, with the breakup of the body,
after death, is reborn in a good destination, in a heavenly world, in the
company of the heavenly beings of the heavenly realm, and there in the
Nandana Grove, accompanied by an entourage of heavenly nymphs, he
enjoys himself supplied and endowed with the five cords of heavenly sensual
pleasure, still, as he does not possess four things, he is not freed from hell,
the animal realm, and the realm of afflicted spirits, not freed from the plane of
misery, the bad destinations, the nether world.
Although, Monks, a Noble Disciple maintains himself by lumps of almsfood
and wears rag-robes, still, as he possesses four things, he is freed from hell,
the animal realm, and the realm of afflicted spirits, freed from the plane of
misery, the bad destinations, the nether world.
What are the four?
(1) Here, Monks, the Noble Disciple possesses confirmed confidence in The
Buddha thus: The Tathāgata is an Arahant, Perfectly Enlightened,
accomplished in true wisdom and conduct, fortunate, knower of the
worlds, unsurpassed leader of persons to be tamed, Teacher of heavenly
beings and humans, The Enlightened One, The Fortunate One.
(2) He possesses confirmed confidence in The Teachings thus: The
Teachings are well expounded by The Perfectly Enlightened One, directly
visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise.
(3) He possesses confirmed confidence in The Community thus: The
Community of The Perfectly Enlightened One’s disciples is practicing the
wholesome way, practicing the straight way, practicing the true way,
practicing the proper way; that is, the four pairs of persons, the eight
types of individuals - this Community of The Perfectly Enlightened One’s
disciples is worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of respectful salutation, the unsurpassed field of merit for the
world.
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(4) He possesses the virtues (moral conduct) dear to the Noble Ones -
unbroken, untorn, unblemished, unblotched, liberating, praised by the
wise, not misunderstood, and leading to concentration.
He possesses these four things. And, Monks, between the obtaining of
sovereignty over the four continents and the obtaining of the four things, the
obtaining of sovereignty over the four continents is not worth a sixteenth part
of the obtaining of the four things.
(Reference: SN 55.1)
In this Teaching from Gotama Buddha, he shares how a Practitioner attaining the first
Stage of Enlightenment as a Stream-Enterer is more beneficial than a Wheel-Turning
Monarch.
A Stream-Enterer would have needed to learn, reflect, and practice these Teachings to
develop wisdom and improve the condition of the mind to eliminate the first three (3)
fetters of The Ten Fetters. They would be able to observe that the condition of their mind
has significantly improved from progressing on The Path to Enlightenment.
A Wheel-Turning Monarch is an individual who is a leader of a large population of people
who chooses to guide them based on The Teachings of The Buddha.
During the lifetime of The Buddha, these were actual Kings.
Today, we could think of a President, Prime Minister, Kings, Queens, politicians, and
others who lead a large population of people through wise decision making based on The
Natural Laws of Existence shared in The Teachings of The Buddha.
A Wheel-Turning Monarch is a leader of a population of people who decides to implement
rules for the population based on these Teachings. With their influence to be able to set
rules and guidelines for the population, it is seen as beneficial to guide a population of
people through these good wholesome Teachings.
These individuals have deep wisdom of The Teachings and choose to practice them for
their own life while also making decisions about their leadership of a large population of
people based on The Natural Laws of Existence, specifically, The Natural Law of Kamma.
They are a role model of these Teachings, in that they are setting an example for others to
observe that benefits the population of people through more closely understanding how
to practice The Teachings in daily life through the example displayed by the “Wheel-
Turning Monarch” or today, a leader of a large population of people.
The Natural Laws of Existence are a much higher law than any laws that could be created
by human beings. Therefore, for a King or leader to function through these Natural Laws
of Existence, this would lead to wholesome outcomes for large groups of people. A
Wheel-Turning Monarch has significant influence to help large populations of people
through structuring their Kingdom and how it operates based on these natural laws as
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Chapter 31
To Proclaim Stream-Entry to Yourself
Householder,
When the fivefold guilty dread is eliminated in the Noble Disciple and he
is possessed of the four limbs of Stream-Entry, and has well seen and
well penetrated the noble discipline by wisdom…
He may, if he so aspires, himself proclaim thus of himself: I am one who
has cut off the doom of hell, of rebirth in the womb of an animal, in the
realm of afflicted spirits; cut off is the Waste, the Ill-bourn, the Downfall.
A Stream-Enterer am I, one not doomed to the Downfall, assured, bound for
Enlightenment.
Now, Householder, what is the fivefold guilty dread that is eliminated in
him?
(1) It is that guilty dread, Householder, which he who kills causes in this
same visible state, as a result of his killing; it is that guilty dread about
the life to come, which he who kills causes; also that discontentedness
and sadness which he experiences. By abstaining from killing he causes
no guilty dread in this same visible state nor for the life to come; he
experiences no discontentedness and sadness. Thus in him who
abstains from killing that guilty dread is eliminated.
(2) It is that guilty dread, Householder, which he who takes what is not
given causes in this same visible state, as a result of his taking what is
not given; it is that guilty dread about the life to come, which he who
takes what is not given causes; also that discontentedness and sadness
which he experiences. By abstaining from taking what is not given he
causes no guilty dread in this same visible state nor for the life to come;
he experiences no discontentedness and sadness. Thus in him who
abstains from taking what is not given that guilty dread is eliminated.
(3) It is that guilty dread, Householder, which he who is a wrongdoer in
sexual desires causes in this same visible state, as a result of his being
a wrongdoer in sexual desires; it is that guilty dread about the life to
come, which he who is a wrongdoer in sexual desires causes; also that
discontentedness and sadness which he experiences. By abstaining
from being a wrongdoer in sexual desires he causes no guilty dread in
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this same visible state nor for the life to come; he experiences no
discontentedness and sadness. Thus in him who abstains from being a
wrongdoer in sexual desires that guilty dread is eliminated.
(4) It is that guilty dread, Householder, which he who tells lies causes in this
same visible state, as a result of his telling lies; it is that guilty dread
about the life to come, which he who tells lies causes; also that
discontentedness and sadness which he experiences. By abstaining
from telling lies he causes no guilty dread in this same visible state nor
for the life to come he experiences no discontentedness and sadness.
Thus in him who abstains from telling lies that guilty dread is eliminated.
(5) It is that guilty dread, Householder, which he who is under the influence
of liquor fermented and distilled and so given to heedlessness
(substances that cause heedlessness) - the guilty dread which, as a
result of these things, he causes in this same visible state, also about the
life to come; also that discontentedness and sadness these are not
caused by him who abstains from occasions (or places) for taking liquor
fermented and distilled (substances that cause heedlessness). Thus in
him who so abstains that guilty dread is eliminated.
These are the five guilty dreads that are eliminated,
And of what four limbs of Stream-Entry does he possess?
(1) Herein, Householder, the Noble Disciple is possessed of unwavering
confidence in The Perfectly Enlightened One thus: The Perfectly
Enlightened One is an Arahant, perfectly Enlightened, accomplished in
true wisdom and conduct, fortunate, knower of the worlds, unsurpassed
leader of persons to be tamed, Teacher of heavenly beings and humans,
the Enlightened One
(2) He is possessed of unwavering confidence in The Teachings, thus:
The Teachings are well expounded by The Perfectly Enlightened One,
directly visible, immediate, inviting one to come and see, applicable, to
be personally experienced by the wise.
(3) He is possessed of unwavering confidence in The Community, thus:
The Community of The Perfectly Enlightened One’s disciples is practicing
the wholesome way, practicing the straight way, practicing the true way,
practicing the proper way; that is, the four pairs of persons, the eight
types of individuals—this Community of The Perfectly Enlightened One’s
disciples is worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of respectful salutation, the unsurpassed field of merit for the
world.
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(4) He is possessed of the virtues (moral conduct) dear to the Noble
Ones, in the virtues (moral conduct) dear to the Noble Ones, unbroken,
untorn, unblemished, unblotched, liberating, praised by the wise, not
misunderstood, and leading to concentration.
These four limbs of Stream-Entry he possesses.
And what in him is the noble discipline that is well seen and well penetrated
by wisdom?
Herein, Householder, the Noble Disciple thus reflects: This being, that is.
By the arising of this, that arises. This not being, that is not. By the
ending of this, that comes to be eliminated. That is to say: Because of
ignorance (unknowing of true reality), the volitional formations (choices/
decisions); because of the volitional formations (choices/decisions),
consciousness; because of consciousness; name-and-form; because of
name-and-form, the six sense bases; because of the six sense bases,
contact; because of contact, feeling; because of feeling, craving; because of
craving, clinging; because of clinging, existence; because of existence, birth;
because of birth, aging-and-death, grief, displeasure and pain, sadness and
despair come into being. Thus is the arising of this whole mass of
discontentedness.
But with the diminishing and complete elimination without remainder of
ignorance (unknowing of true reality), the ending of the volitional formations
(choices/decisions); with the ending of the volitional formations (choices/
decisions), the ending of consciousness; with the ending of consciousness,
the ending of name-and-form; with the ending of name-and-form, the ending
of the six sense bases; with the ending of the six sense bases, the ending of
contact; with the ending of contact, the ending of feeling; with the ending of
feeling, the ending of craving; with the ending of craving, the ending of
clinging; with the ending of clinging, the ending of existence; with the ending
of existence, the ending of birth; with the ending of birth, aging-and-death,
grief, displeasure and pain, sadness and despair are eliminated to become.
Thus is the ending of this whole mass of discontentedness, and this for him
is the noble discipline well seen, well penetrated by wisdom.
Now, Householder, since for the Noble Disciple these five guilty dreads are
eliminated, and he is possessed of these four limbs of Stream-Entry,
and for him this noble discipline is well seen and well penetrated by
wisdom.
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