contact through The Six Sense Bases producing equanimity, mindfulness, and clear
comprehension.
Fifth, in The Teaching titled “Residing in the First, Second, Third, and Fourth Jhāna”, The
Buddha explains how it is Breathing Mindfulness Meditation that leads to each Jhāna.
While a Practitioner will need to learn and practice more than only Breathing Mindfulness
Meditation to experience the Jhānas, a Practitioner would not be able to experience the
Jhānas without Breathing Mindfulness Meditation.
It is through a well developed practice of The Eight Fold Path that a Practitioner moves
the mind towards experiencing the Jhānas. One aspect of the life practice that needs to
be developed to experience the Jhānas is Breathing Mindfulness Meditation and The
Buddha makes that clear in this Teaching along with others.
Sixth, in The Teaching titled “Residing in the Formless Perceptions”, The Buddha explains
how it is Breathing Mindfulness Meditation that leads to transcending the base of “infinity
of space”, “infinity of consciousness”, “base of nothingness”, and “neither perception-
nor-nonperception”. These are attainments not experienced by everyone who will
ultimately attain Enlightenment.
While everyone who attains Enlightenment will experience the Jhānas as preliminary
phases the mind moves through prior to the first Stage of Enlightenment, the “formless
perceptions” are not experienced by all Practitioners as part of their journey to
Enlightenment.
The Base of Infinity of Space: The mind moves beyond perceiving forms, as agreeable or
disagreeable and no longer reacts through the senses based on the perception of
agreeable or disagreeable forms. The mind no longer experiences discontentedness
associated with agreeable or disagreeable forms as the mind is unaffected by this contact
through The Six Sense Bases no longer viewing forms as agreeable or disagreeable.
A Practitioner observes that all objects such as forms, feelings, perceptions, volitional
formations (choices/decisions), and consciousness are impermanent, discontentedness,
and non-self. They will turn the mind away from forms, feelings, perceptions, volitional
formations (choices/decisions), and consciousness directing it towards Enlightenment
where the mind is no longer clinging to The Five Aggregates working towards the
elimination of The Ten Fetters.
All Practitioners who attain Enlightenment will experience this attainment.
The Base of Infinity of Consciousness: The mind realizes that the consciousness is infinite
and not finite (i.e. limited to just one life). A Practitioner who has experienced this
attainment will be able to recall their past lives being able to observe their past existences
having memories of those existences.
Not all Practitioner who attain Enlightenment will experience this attainment.
71


The Base of Nothingness: The mind realizes that there is truly nothing here on this earth
or in existence that is worth holding on to. The mind deeply understands that the
consciousness is hindered and trapped attempting to hold on to countless objects that
are actually impermanent. The mind discovers that craving/desire/attachment to these
impermanent objects is causing all of its pain and that the only solution is to “let go”. The
mind will then continue to apply effort and energy to accomplishing that goal - mentally
letting go of everything. The mind has deeply realized that it is fighting an unrealistic
objective to hold on to objects permanently that are actually all impermanent. The mind
resides in the “base of nothingness” no longer seeking to hold on to anything because
there is nothing worth holding on to as it will only cause the mind to be discontent.
All Practitioners who attain Enlightenment will experience this attainment.
The Base of Neither Perception-nor-Nonperception: The mind moves closer to “the
middle” no longer clinging to perceptions nor non-perceptions.
Perceptions: a belief or opinion based on how things seem.
The mind is able to discern the truth no longer being misled based on belief.
All Practitioners who attain Enlightenment will experience this attainment.
For a Practitioner’s mind to reside in any of these formless perceptions, they would need
to have a well developed Breathing Mindfulness Meditation practice along with all the
other steps on The Eight Fold Path.
Seventh, in The Teaching titled “Residing in the Elimination of Perception and Feeling”,
The Buddha explains how it is Breathing Mindfulness Meditation that leads to the
elimination of “perception and feeling” “by completely transcending the base of neither
perception-nor-nonperception”.
The elimination of “perception and feeling” is that the mind will not have any beliefs or
discontent feelings but instead, operate only on discernible truth having acquired deep
wisdom and accomplished the eradication of the fetter of ignorance (unknowing of true
reality). The mind is Enlightened functioning with ease based on the wisdom of these
Teachings.
Eighth, in The Teaching titled “All That is Felt, Not Being Delighted in, Will Become Cool
Right Here”, The Buddha explains how it is Breathing Mindfulness Meditation that leads
to the recognition of pleasant feelings, painful feelings, and feelings that are neither
painful-nor-pleasant and that these feelings are all impermanent no longer clinging to
these impermanent feelings.
With highly developed Right Mindfulness in The Four Foundations of Mindfulness, a
Practitioner will be able to “feel a feeling terminating with the body” eliminating
discontentedness calming the bodily sensations associated with arising discontent
feelings. A Practitioner will no longer have any feelings related to the termination of life
(i.e. death) recognizing all that arises will cease to exist including each individual being.
72

Concentration by Mindfulness of Breathing


A being will experience that with the breakup of the body and mind (i.e. physical death)
that this life is exhausted and there is nothing to delight in related to existence. The mind
will not experience delight in existence nor non-existence. The Three Fires (i.e. The Three
Unwholesome Roots) of craving, anger, and ignorance (unknowing of true reality) have
been extinguished “becoming cool right here”.
The Buddha explains “Just as, Monks, an oil lamp burns in dependence on the oil and the
wick, and with the exhaustion of the oil and the wick it is extinguished through lack of
fuel, so too, Monks, when a Monk feels a feeling terminating with the body, he
understands: I feel a feeling terminating with the body. When he feels a feeling terminating
with life, he understands: I feel a feeling terminating with life. He understands: With the
breakup of the body, following the exhaustion of life. all that is felt, not being delighted in,
will become cool right here”.
All discontentedness will become extinguished “right here” or “cooled” where the mind is
working to extinguish craving/desire/attachment through Breathing Mindfulness
Meditation.
Craving/desire/attachment is the fuel that causes all discontentedness and rebirth in The
Cycle of Rebirth. Through a consists and ongoing Breathing Mindfulness Meditation
practice, along with applying many other Teachings, a Practitioner will extinguish all
craving/desire/attachment no longer experiencing discontentedness or rebirth. Just like
the oil lamp cannot burn without oil and a wick, consciousness leading to a new
existence cannot be carried forward without craving/desire/attachment.
It is a well developed practice of Breathing Mindfulness Meditation that brings forth the
progress of training the mind one will need to experience complete liberation of mind
including those qualities of mind explained in this Teaching and others. Breathing
Mindfulness Meditation is a primary technique needed to be well developed and
practiced to accomplish the goal of elimination of strong feelings, elimination of
discontentedness, elimination of rebirth, and experience the peacefulness, calmness,
serenity, and contentedness with joy known as Enlightenment.
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Chapter 14
The Enlightenment Factors Accompanied by
Breathing Mindfulness Meditation
Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation), when
developed and cultivated, is of great fruit and benefit.
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that it is of great fruit and benefit?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness
accompanied by Mindfulness of Breathing (Breathing Mindfulness
Meditation), based upon seclusion, freedom from strong feelings, and
elimination, maturing in release.
He develops the Enlightenment factor of investigation accompanied by
Mindfulness of Breathing (Breathing Mindfulness Meditation), based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of energy accompanied by
Mindfulness of Breathing (Breathing Mindfulness Meditation), based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of joy accompanied by Mindfulness of
Breathing (Breathing Mindfulness Meditation), based upon seclusion,
freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of tranquility accompanied by
Mindfulness of Breathing (Breathing Mindfulness Meditation), based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of concentration accompanied by
Mindfulness of Breathing (Breathing Mindfulness Meditation), based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of equanimity accompanied by
Mindfulness of Breathing (Breathing Mindfulness Meditation), based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
It is in this way, Monks, that Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated so that it is of great fruit and benefit.
74

(Reference: SN 54.2)


In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
leads to the development of The Seven Factors of Enlightenment maturing in release.
He further discusses how a Practitioner who develops The Seven Factors of
Enlightenment leads to freedom from strong feelings and elimination, “maturing in
release”.
“Maturing in release” is the experience one may have that as they deeply develop the
mind, they may experience the bodily sensation of specific cravings/desires/attachments
and/or specific taints/fetters being “released” from the mind.
The more one develops The Eight Fold Path starting with Right View (The Four Noble
Truths) the mind can develop the ability to readily, and in some cases, instantly eliminate
specific craving/desire/attachments and/or specific taints/fetters from the mind. There is
much learning, reflecting, and practicing of these Teachings that is required as a
prerequisite to developing this aspect of the mind.
Gotama Buddha is explaining the bodily sensation experienced upon the elimination of
these pollutions of the mind as “maturing in release”.
75


What are The Seven Factors of Enlightenment?
The Seven Factors of Enlightenment are not to determine if someone is or is not
Enlightened but instead, they are used to fine tune the mind bringing it to a balanced
state - “in the middle”. If a Practitioner is noticing that the mind is not “in the middle”, as
described in the Chapter titled “The Middle Way: Walking The Middle Way” (Chapter 6) of
the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1),
use the associated factors of Enlightenment to move the mind to practicing the middle
way.
When the mind becomes complacent, sluggish, lethargic, dull, or lazy, this is the time to
practice the Enlightenment factors of Investigation, Energy, and Joy.
When the mind is excited, elated, ecstatic, euphoric, or over stimulated, this is the time to
practice the Enlightenment factors of Tranquility, Concentration, and Equanimity.
The Enlightenment factor of Mindfulness is always useful and should be practiced in each
and every moment. Mindfulness will need to be developed as part of training the mind
through The Eight Fold Path using Breathing Mindfulness Meditation on a consistent and
ongoing basis.
1.) Mindfulness: (Awareness of mind as described in The Eight Fold Path as “Right
Mindfulness”.)
2.) Investigation: (Dedicated examination, exploration, research, study, and questioning
to learn The Teachings.)
3.) Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
4.) Joy: (Pleased and delighted not associated with any specific object; unconditioned
gladness; the Practitioner is not attaining it by craving/desire/attachment)
5.) Tranquility: (Relaxed, steadiness, stability, peacefulness, and stillness of mind.)
6.) Concentration: (Mental alertness, attentiveness, the ability to give your attention or
thought to a single object or activity. “Singleness of mind” as described in The Eight Fold
Path as “Right Concentration”.)
7.) Equanimity: (Mental calmness, composure, and evenness of temper, especially in a
difficult situation; treating everyone impartially.)
It is, Monks, when The Seven Factors of Enlightenment are developed and cultivated in
this way that they fulfill true wisdom and liberation.
(Gotama Buddha)
(Reference: SN 46.6)
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Chapter 15
Great Fruit and Benefit of
Breathing Mindfulness Meditation
(Anāpānasati)
(Another Discourse)
Monks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is
developed and cultivated, it is of great fruit and benefit.
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that it is of great fruit and benefit?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness
accompanied by Mindfulness of Breathing (Breathing Mindfulness
Meditation) ... (as in Chapter 14) ... he develops the Enlightenment factor of
equanimity accompanied by Mindfulness of Breathing (Breathing
Mindfulness Meditation), based upon seclusion, freedom from strong
feelings, and elimination, maturing in release.
It is in this way that Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated so that it is of great fruit and benefit.
One of Two Fruits to be Predicted
Monks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is
developed and cultivated, one of two fruits is to be predicted: either final
knowledge (wisdom) in this very life or, if there is a residue of clinging, the
state of Non-Returner.
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that one of two fruits is to be
predicted: either final knowledge (wisdom) in this very life or, if there is a
residue of clinging, the state of Non-Returner?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness
accompanied by Mindfulness of Breathing (Breathing Mindfulness
Meditation) ... (as in Chapter 14) ... he develops the Enlightenment factor of
equanimity accompanied by Mindfulness of Breathing (Breathing
Mindfulness Meditation), based upon seclusion, freedom from strong
feelings, and elimination, maturing in release.
77


It is in this way that Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated so that one of two fruits is to be
predicted: either final knowledge (wisdom) in this very life or, if there is a
residue of clinging, the state of Non-Returner.
Leading to Great Good
Monks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is
developed and cultivated, it leads to great good.
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that it leads to great good?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness
accompanied by Mindfulness of Breathing (Breathing Mindfulness
Meditation) ... (as in Chapter 14) ... he develops the Enlightenment factor of
equanimity accompanied by Mindfulness of Breathing (Breathing
Mindfulness Meditation), based upon seclusion, freedom from strong
feelings, and elimination, maturing in release.
It is in this way that Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated so that it leads to great good.
Leading to Great Security From Bondage
(Enlightenment)
Monks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is
developed and cultivated, it leads to great security from bondage
(Enlightenment).
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that it leads to great security from
bondage (Enlightenment)?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness
accompanied by Mindfulness of Breathing (Breathing Mindfulness
Meditation) ... (as in Chapter 14) ... he develops the Enlightenment factor of
equanimity accompanied by Mindfulness of Breathing (Breathing
Mindfulness Meditation), based upon seclusion, freedom from strong
feelings, and elimination, maturing in release.
It is in this way that Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated so that it leads to great security from
bondage (Enlightenment).
78


Leading to a Great Sense of Motivation
Monks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is
developed and cultivated, it leads to a great sense of motivation.
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that it leads to a great sense of
motivation?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness
accompanied by Mindfulness of Breathing (Breathing Mindfulness
Meditation) ... (as in Chapter 14)... he develops the Enlightenment factor of
equanimity accompanied by Mindfulness of Breathing (Breathing
Mindfulness Meditation), based upon seclusion, freedom from strong
feelings, and elimination, maturing in release.
It is in this way that Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated so that it leads to great sense of
motivation.
Residing in Great Comfort
Monks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is
developed and cultivated, it leads to residing in great comfort.
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that it leads to residing in great
comfort?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness
accompanied by Mindfulness of Breathing (Breathing Mindfulness
Meditation) ... (as in Chapter 14) ... he develops the Enlightenment factor of
equanimity accompanied by Mindfulness of Breathing (Breathing
Mindfulness Meditation), based upon seclusion, freedom from strong
feelings, and elimination, maturing in release.
It is in this way that Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated so that it leads to residing in great
comfort.
Monks, just as the river Ganges slants, slopes, and inclines towards the east,
so too a Monk who develops and cultivates The Seven Factors of
Enlightenment slants, slopes, and inclines towards Nibbāna (Enlightenment).
79


And how, Monks, does a Monk develop and cultivate The Seven Factors of
Enlightenment so that he slants, slopes, and inclines towards Nibbāna
(Enlightenment)?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness,
which is based upon seclusion, freedom from strong feelings, and
elimination, maturing in release.
He develops the Enlightenment factor of investigation, which is based upon
seclusion, freedom from strong feelings and elimination, maturing in release.
He develops the Enlightenment factor of energy, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of joy, which is based upon seclusion,
freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of tranquility which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of concentration, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of equanimity, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
It is in this way, Monks, that a Monk develops and cultivates The Seven
Factors of Enlightenment so that he slants, slopes, and inclines towards
Nibbāna (Enlightenment).
(Reference: SN 46.57)
80


In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
leads to the development of The Seven Factors of Enlightenment which leads to multiple
benefits.
The Buddha explains that for one who practices Breathing Mindfulness Meditation “great
fruit and benefit” can be predicted. “One of two fruits to be predicted”, a Practitioner will
either attain Enlightenment in this life or the third Stage of Enlightenment as a Non-
Returner. A Non-Returner would be reborn in the heavenly realm making an end to
discontentedness by attaining Enlightenment from that realm, no longer being reborn
after that existence.
Further, there are then several Teachings where the benefits of Breathing Mindfulness
Meditation are explained. Through practicing Breathing Mindfulness Meditation which
leads to the development of The Seven Factors of Enlightenment, this “leads to great
good”, “great security from bondage (Enlightenment)”, “a great sense of motivation”, and
“residing in great comfort”.
A Practitioner who “develops and cultivates The Seven Factors of Enlightenment so that
he slants, slopes, and inclines towards Nibbāna (Enlightenment)”. “Just as the river
Ganges slants, slopes, and inclines towards the east, so too a Monk who develops and
cultivates The Seven Factors of Enlightenment slants, slopes, and inclines towards
Nibbāna (Enlightenment)”.
A Practitioner who practices Breathing Mindfulness Meditation will have the likelihood of
attaining Enlightenment in this life or the third Stage of Enlightenment as a Non-Returner.
81


Chapter 16
A Monk Who Is Not Lacking of Jhāna
Monks, if for just the time of a finger snap a Monk develops Mindfulness of
Breathing (Breathing Mindfulness Meditation), he is called a Monk who is not
lacking of Jhāna, who acts upon The Teachings of The Teacher, who
responds to his advice, and who does not eat the country’s almsfood having
produced no results or benefits. How much more, then, those who cultivate
it!
(Reference: AN 1.394)


In this Teaching from Gotama Buddha, he shares how one who trains in Breathing
Mindfulness Meditation will be able to experience the Jhānas. He also encourages
Students to practice “The Teachings of The Teacher” and respond to his advice.
A Teacher is highly important on The Path to Enlightenment. Through learning and
practicing Gotama Buddha’s Teachings with guidance, the mind becomes Enlightened in
that you can observe the improvement in the condition of the mind as you eliminate all
discontent feelings where the mind can reside peaceful, calm, serene, and content with
joy - permanently. You are not believing The Teachings wishing for a positive outcome at
some point in the future or after death. Instead, you are observing the improvements to
the condition of the mind right now - in the present moment.
Only a Buddha would be able to attain Enlightenment on their own without Teachers.
These are some of the criteria that make a Buddha a Buddha is that they discover The
Teachings on their own attaining Enlightenment without help from a Teacher, shares their
independently discovered Teachings to guide countless others to Enlightenment during
the remaining time of their life, and they leave their Teachings in a condition that they
guide countless others to Enlightenment after their death.
The last Buddha currently known to the world existed over 2,500 years ago.
That means you and everyone else will need Teachers on this Path to Enlightenment. A
Buddha has already done the hard work of figuring out how to attain Enlightenment. You
just need to learn and practice his Teachings to improve the condition of the mind and
your life.
Seeking guidance to learn and practice Breathing Mindfulness Meditation is a wise
decision to get started.
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Chapter 17
Breathing Mindfulness Meditation
An Excellent and Peaceful Dwelling
(The Buddha commented on the incidences of Monk’s dying through suicide
by themselves or by encouraging and assisting others to do so. On this
occasion The Perfectly Enlightened One had given them the discourses of
Anāpānasati (Breathing Mindfulness Meditation).)
Monks, this concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation), when developed and cultivated, is peaceful and
superb, an excellent and peaceful dwelling, and it dissolves and extinguishes
right on the spot evil unwholesome states whenever they arise.
Just as, Monks, in the last month of the hot season, when a mass of dust
and dirt has swirled up, a great rain cloud out of season disperses it and
extinguishes it on the spot, so too concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation), when developed and cultivated, is
peaceful and superb, an excellent and peaceful dwelling, and it dissolves
and extinguishes on the spot evil unwholesome states whenever they arise.
And how is this so?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down.
Having folded his legs crosswise, straightened his body and set up
mindfulness in front of him, just mindful he breathes in, mindful he breathes
out.
Breathing in long, he knows: I breathe in long; or breathing out long, he
knows: I breathe out long. Breathing in short, he knows: I breathe in short; or
breathing out short, he knows: I breathe out short. ...
He trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
It is in this way, Monks, that concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) is developed and cultivated so that it is
83


peaceful and superb, an excellent and peaceful dwelling, and it dissolves
and extinguishes on the spot evil unwholesome states whenever they arise.
(Reference: SN 54.9)
In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
develops peacefulness in the mind eliminating any evil unwholesome mental states. While
this is true, it does require practice to develop one’s mind to the point where it can
“dissolve and extinguish right on the spot evil unwholesome states whenever they arise”.
If you have never meditated before, one should not expect that the mind can immediately
eliminate evil unwholesome states. Instead, it is through gradual training and gradual
practice that the mind will experience gradual progress towards the ability of Breathing
Mindfulness Meditation to “dissolve and extinguish right on the spot evil unwholesome
states whenever they arise”.
Developing a dedicated practice of Breathing Mindfulness Meditation with the guidance
of a Teacher will be needed to progress on The Path to Enlightenment. In doing so, one
can eliminate all unwelcomed feelings including suicidal thoughts or interest in assisting
others to die by suicide.
You can access resources to assist you in developing your practice using this Youtube
Channel which has a Playlist of a series of nine (9) videos to guide you in your learning
along with other resources to help you. You can also seek personalized guidance with the
author of this book.
Daily Wisdom - Walking The Path with The Buddha (Youtube Channel)
https://bit.ly/DailyWisdom-Youtube
84


Chapter 18
Cultivating Breathing Mindfulness Meditation a
Monk Flattens Evil Unwholesome States
(The Four Foundations of Mindfulness)
And how, Ānanda, is concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) developed and cultivated so that it is of great fruit
and benefit?
Here, Ānanda, a Monk, having gone to the forest, to the foot of a tree, or to
an empty hut, sits down.
Having folded his legs crosswise, straightened his body and set up
mindfulness in front of him, just mindful he breathes in, mindful he breathes
out.
Breathing in long, he knows: I breathe in long; or breathing out long,
he knows: I breathe out long.
Breathing in short, he knows: I breathe in short; or breathing out short,
he knows: I breathe out short.
He trains thus: Experiencing the whole body, I will breathe in;
he trains thus: Experiencing the whole body, I will breathe out.
He trains thus: Calming the bodily sensations, I will breathe in;
he trains thus: Calming the bodily sensations, I will breathe out.
He trains thus: Experiencing joy, I will breathe in;
he trains thus: Experiencing joy, I will breathe out.
He trains thus: Experiencing peacefulness, I will breathe in;
he trains thus: Experiencing peacefulness, I will breathe out.
He trains thus: Experiencing the mental activity, I will breathe in;
he trains thus: Experiencing the mental activity, I will breathe out.
He trains thus: Calming the mental activity, I will breathe in;
he trains thus: Calming the mental activity, I will breathe out.
85


He trains thus: Experiencing the mind, I will breathe in;
he trains thus: Experiencing the mind, I will breathe out.
He trains thus: Gladdening the mind, I will breathe in;
he trains thus: Gladdening the mind, I will breathe out.
He trains thus: Concentrating the mind, I will breathe in;
he trains thus: Concentrating the mind, I will breathe out.
He trains thus: Liberating the mind, I will breathe in;
he trains thus: Liberating the mind, I will breathe out.
He trains thus: Reflecting on impermanence, I will breathe in;
he trains thus: Reflecting on impermanence, I will breathe out.
He trains thus: Reflecting on fading away, I will breathe in;
he trains thus: Reflecting on fading away, I will breathe out.
He trains thus: Reflecting on elimination, I will breathe in;
he trains thus: Reflecting on elimination, I will breathe out.
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
(Contemplation of the Body)
Whenever, Ānanda, a Monk, when breathing in long, he knows: I breathe in
long; or, when breathing out long, he knows: I breathe out long;
when breathing in short, he knows: I breathe in short; or,
when breathing out short, he knows: I breathe out short;
when he trains thus: Experiencing the whole body, I will breathe in;
when he trains thus: Experiencing the whole body, I will breathe out;
when he trains thus: Calming the bodily sensations, I will breathe in;
when he trains thus: Calming the bodily sensations, I will breathe out…
…on that occasion the Monk resides reflecting on the body as body,
dedicated, clearly comprehending, mindful, having removed craving and
displeasure in regard to the world.
86


For what reason?
I call this a certain kind of body, Ānanda, that is, breathing in and breathing
out.
Therefore, Ānanda, on that occasion the Monk resides reflecting on the body
as body, dedicated, clearly comprehending, mindful, having removed craving
and displeasure in regard to the world.
(Contemplation of Feelings)
Whenever, Ānanda, a Monk trains thus: Experiencing joy, I will breathe in;
when he trains thus: Experiencing joy, I will breathe out;
when he trains thus: Experiencing peacefulness, I will breathe in;
when he trains thus: Experiencing peacefulness, I will breathe out;
when he trains thus: Experiencing the mental activity, I will breathe in;
when he trains thus: Experiencing the mental activity, I will breathe out;
when he trains thus: Calming the mental activity, I will breathe in;
when he trains thus: Calming the mental activity, I will breathe out…
…on that occasion the Monk resides reflecting on feelings as feelings,
dedicated, clearly comprehending, mindful, having removed craving and
displeasure in regard to the world.
For what reason?
I call this a certain kind of feeling, Ānanda, that is, close attention to
breathing in and breathing out.
Therefore, Ānanda, on that occasion the Monk resides reflecting on feelings
as feelings, dedicated, clearly comprehending, mindful, having removed
craving and displeasure in regard to the world.
(Contemplation of Mind)
Whenever, Ānanda, a Monk trains thus: Experiencing the mind, I will breathe
in; when he trains thus: Experiencing the mind, I will breathe out;
when he trains thus: Gladdening the mind, I will breathe in;
when he trains thus: Gladdening the mind, I will breathe out;
when he trains thus: Concentrating the mind, I will breathe in;
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when he trains thus: Concentrating the mind, I will breathe out;
when he trains thus: Liberating the mind, I will breathe in;
when he trains thus: Liberating the mind, I will breathe out…
…on that occasion the Monk resides reflecting on mind as mind, dedicated,
clearly comprehending, mindful, having removed craving and displeasure in
regard to the world.
For what reason?
I say, Ānanda, that there is no development of concentration by Mindfulness
of Breathing (Breathing Mindfulness Meditation) for one who is muddled and
who lacks clear comprehension.
Therefore, Ānanda, on that occasion the Monk resides reflecting on mind as
mind, dedicated, clearly comprehending, mindful, having removed craving
and displeasure in regard to the world.
(Contemplation of Mental Objects)
Whenever, Ānanda, a Monk trains thus: Reflecting on impermanence, I will
breathe in; when he trains thus: Reflecting on impermanence, I will breathe
out;
when he trains thus: Reflecting on fading away, I will breathe in;
when he trains thus: Reflecting on fading away, I will breathe out;
when he trains thus: Reflecting on elimination, I will breathe in;
when he trains thus: Reflecting on elimination, I will breathe out;
when he trains thus: Reflecting on letting go, I will breathe in;
when he trains thus: Reflecting on letting go, I will breathe out…
…on that occasion the Monk resides reflecting on mental objects as mental
objects, dedicated, clearly comprehending, mindful, having removed craving
and displeasure in regard to the world.
Having seen with wisdom the abandoning of craving and displeasure, he is
one who looks on closely with equanimity.
Therefore, Ānanda, on that occasion the Monk resides reflecting on mental
objects as mental objects, dedicated, clearly comprehending, mindful,
having removed craving and displeasure in regard to the world.
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Suppose, Ānanda, at a crossroads there is a great mound of soil. If a cart or
chariot comes from the east, west, north, or south, it would flatten that
mound of soil.
So too, Ānanda, when a Monk resides reflecting on the body as body,
feelings as feelings, mind as mind, mental objects as mental objects, he
flattens evil unwholesome states.
(Reference: SN 54.9)


In this Teaching from Gotama Buddha, he shares how a Practitioner develops The Four
Foundations of Mindfulness by practicing Breathing Mindfulness Meditation.
A Practitioner would be unable to attain Enlightenment without developing The Four
Foundations of Mindfulness. Breathing Mindfulness Meditation is how a Practitioner
would start to develop The Four Foundations of Mindfulness but would then need to also
apply The Four Foundations of Mindfulness in daily life to bring them to full develop and
realize the results of having done so.
Having removed craving and displeasure in regard to the world: To practice this
Teaching a Practitioner will need to eliminate craving/desire/attachment to expecting the
world to be a certain way wanting it to be that way. Rather, a Practitioner will need to train
the mind to understand The Natural Laws of Existence of how the world functions
eliminating the misperception that you need to change the world or can accomplish that
goal. Instead, one needs to recognize that the world functions as it does through The
Natural Laws of Existence and that through understanding these natural laws, you will no
longer have the delusion that the world is broken or needs to be fixed. But instead, if
individuals learn, reflect, and practice these Teachings gaining the wisdom of how to train
their own mind, then, all human beings in the world would function peacefully living in
harmony.
The Path to Enlightenment is about focusing on the training of your own mind to
understand and make wise decisions based on The Natural Laws of Existence rather
than, attempting to change other people in the world or change the world itself. The world
functions as it does based on The Natural Laws of Existence and because the
unEnlightened mind does not understand these natural laws, it is confused, living in
delusion, with the false perception that the world needs to be changed or even can be
changed.
All that can occur is that human beings decide to learn, reflect, and practice these Natural
Laws of Existence so that they can deeply train the mind learning how to live in harmony
and deciding to do so for the remaining time of humanity.
Having seen with wisdom the abandoning of craving and displeasure, he is one who
looks on closely with equanimity: A Practitioner who has acquired the wisdom of how
to eliminate craving and displeasure for the world can “look on closely with equanimity”.
In other words, the mind will not be worried about the world but will instead, have
concern.
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A worried mind sees all the problems in the world and is discontent.
A concerned mind sees all the problems in the world but also knows the solutions to
those problems and can be content.
Learning, reflecting, and practicing these Teachings is the solution to all that plagues the
human realm and the constant discontentedness (i.e. suffering) that the unEnlightened
mind experiences. A Practitioner who deeply understands and practices these Teachings,
having significantly diminished or eliminated their own discontentedness, will have the
wisdom and training to reside with equanimity. A Practitioner will be aware of all that
plagues the world, but despite that, understands what plagues the world is only solvable
by each individual human being choosing to improve their life practice through these
Teachings.
Their mind can be at peace with no craving/desiring/wanting/expecting for others to
change but instead, focus on their own improvements so that despite all that plagues the
world, you can experience peacefulness and equanimity.
Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,
especially in a difficult situation; treating everyone impartially.
Suppose, Ānanda, at a crossroads there is a great mound of soil. If a cart or chariot
comes from the east, west, north, or south, it would flatten that mound of soil. So
too, Ānanda, when a Monk resides reflecting on the body as body, feelings as
feelings, mind as mind, mental objects as mental objects, he flattens evil
unwholesome states: The Buddha is explaining that when one practices The Four
Foundations of Mindfulness, which are developed and cultivated as part of Breathing
Mindfulness Meditation and during daily life, a Practitioner will be able to eliminate all “evil
unwholesome” mental states.
The mind can be trained to reside peaceful, calm, serene, and content with joy -
permanently. But, without The Four Foundations of Mindfulness and other important
Teachings, one would be unable to accomplish that goal.
It is important to seek the guidance of a Teacher to help you understand and practice The
Four Foundations of Mindfulness bringing them to full development in your life practice.
You are welcome to seek guidance with the author of this book series using this link to
find contact information for you to establish contact.
https://www.buddhadailywisdom.com/
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What Are The Four Foundations of Mindfulness?
The Four Foundations of Mindfulness are four aspects of awareness the mind needs to
develop to have “awareness of mind”, then, actively and skillfully work with arising
unwholesome thoughts, ideas, and feelings to eliminate them from ever arising again.
It is through developing awareness of bodily sensations, feelings, conditions of the mind,
and mental objects that the mind can then eliminate unwholesome qualities and cultivate
wholesome qualities.
Through developing The Four Foundations of Mindfulness, a Practitioner can then more
readily and actively "cut off the thoughts" and "let them go" training the mind to eliminate
discontentedness.
Rather than allowing the mind to become polluted with unwholesome feelings, conditions
of the mind, or mental objects, a Practitioner can instead cut off and let go of any arising
thoughts, ideas, and feelings when they are only bodily sensations.
This allows the mind to not experience the pollution of arising unwholesomeness and
trains the mind so that unwholesome thoughts, ideas, and feelings no longer arise at all.
Without The Four Foundations of Mindfulness, a Practitioner would not be aware of the
bodily sensations, or the resulting feelings, conditions of the mind, and mental objects to
then be able to cut off and let go of the unwholesome thoughts, ideas, and feelings prior
to polluting the mind so that eventually, they will never arise.
Through developing The Four Foundations of Mindfulness a Practitioner will be able to
get to the point in their training that through the constant cutting off of unwholesome
thoughts, ideas, and feelings that the mind can reside peaceful, calm, serene, and
content with joy because unwholesomeness will never arise.
It is the constant cutting off sooner and sooner that the mind can experience liberation
through the non-arising unwholesome thoughts, ideas, and feelings. The mind will
eventually get tired and will submit to never arise unwholesome thoughts, ideas, or
feelings.
The non-arising of unwholesome thoughts, ideas, and feelings is experienced through a
well liberated mind - an Enlightened mind.
The Four Foundations of Mindfulness
Body as Body Observing/Awareness of
Bodily Sensations
Feelings as Feelings Observing/Awareness of
Feelings
Mind as Mind Observing/Awareness of
Conditions of the Mind
Mental Objects as Mental Objects Observing/Awareness of
Mental Objects
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To develop awareness of mind, you should not allow the mind to be lost in daydreams,
anticipation, indulgences, worry, or dwell in other discontent feelings. With awareness of
the mind that the mind is not in the present moment during daily life, cut off those
thoughts and bring the mind to the present moment.
Cultivating mindfulness or awareness of mind is accomplished through meditation
practices and carried into everyday life through implementing awareness of the mind in
each moment of your normal activities.
To cultivate mindfulness, you will need to learn Breathing Mindfulness Meditation in the
positions of seated, lying, standing, or walking. Breathing Mindfulness Mediation and the
four (4) body positions for meditation are described in the Chapter titled “Meditation:
Developing Your Practice” (Chapter 11). Using Breathing Mindfulness Meditation, you can
establish mindfulness or awareness of bodily sensations, feelings, condition of the mind,
and mental objects while learning to “let them go” to eliminate discontentedness.
If you continue to have reoccurring thoughts during the day or during your meditation
sessions, a Practitioner could find the “cravings/desires/attachments” of why this
discontentedness exists and learn how to eliminate them from the mind with the guidance
of a Teacher.
Eliminating cravings/desires/attachments will clear the mind and uncover your ability to
“concentrate”, in the present moment. Right Concentration is the last and final step of
practicing the entire Eight Fold Path.
The word “mindfulness” or “mindful” has become a popular word as part of common
language. The use of the word “mindfulness” or “mindful” is most often being used in
replace of “careful”.
While the vast majority of the world is using these words in a different way than that of
The Buddha, it is important that you understand and use the word “mindfulness” and
“mindful” in the same way as Gotama Buddha. This will bring the mind to a better
understanding of The Path to Enlightenment and allow you to cultivate the mind to attain
Enlightenment. Even though others may choose to misunderstand this word and use it in
replace of “careful”, now that you understand the definition of this word more deeply, you
can use it as described as part of The Eight Fold Path so that you can train the mind
based on these Teachings.
Mindfulness is “awareness of mind”.
Be sure to continually practice “Right Mindfulness” through The Four Foundations of
Mindfulness during all waking moments. Implement mindfulness into your daily life in all
that you do. This will assist you to be aware of the mind, clear the mind of cravings/
desires/attachments to the past or future, and to eliminate aversion, thus allowing the
mind to reside in the present moment being “satisfied with what is” with a more peaceful,
calm, serene, and content mind with joy.
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Chapter 19
Protecting One’s Own Mind You Protect Others
Monks, once in the past an acrobat set up his bamboo pole and addressed
his apprentice Medakathalika thus: ‘Come, dear Medakathalika, climb the
bamboo pole and stand on my shoulders.’
Having replied, ‘Yes, teacher’ the apprentice Medakathalika climbed up the
bamboo pole and stood on the teacher’s shoulders.
The acrobat then said to the apprentice Medakathalika: ‘You protect me,
dear Medakathalika, and I’ll protect you. Thus guarded by one another,
protected by one another, we’ll display our skills, collect our fee, and get
down safely from the bamboo pole.’
When this was said, the apprentice Medakathalika replied: ‘That’s not the
way to do it, teacher. You protect yourself, teacher, and I’ll protect myself.
Thus, each self-guarded and self-protected, we’ll display our skills, collect
our fee, and get down safely from the bamboo pole.’
That’s the method there, The Perfectly Enlightened One said.
It’s just as the apprentice Medakathalika said to the teacher.
‘I will protect myself’, Monks: thus should The Four Foundations of
Mindfulness be practiced. ‘I will protect others’, Monks: thus should The
Four Foundations of Mindfulness be practiced.
Protecting one’s own mind, Monks, one protects others; protecting others,
one protects one’s own mind.
And how is it, Monks, that by protecting one’s own mind, one protects
others?
By the pursuit, development, and cultivation of The Four Foundations of
Mindfulness. It is in such a way that by protecting one’s own mind, one
protects others.
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And how is it, Monks, that by protecting others, one protects one’s own
mind?
By patience, harmlessness, loving-kindness, and compassion. It is in such a
way that by protecting others, one protects one’s own mind.
‘I will protect my own mind’, Monks: thus should The Four Foundations of
Mindfulness be practiced. ‘I will protect others’, Monks: thus should The
Four Foundations of Mindfulness be practiced.
Protecting one’s own mind, Monks, one protects others; protecting others,
one protects one’s own mind.
(Reference: SN 47.19)


In this Teaching from Gotama Buddha, he shares how The Four Foundations of
Mindfulness should be practiced to protect one’s own mind. And, through practicing The
Four Foundations of Mindfulness, one not only protects their own mind, but they also
protect others.
A Practitioner would be unable to eliminate discontentedness without learning and
practicing The Four Foundations of Mindfulness. Through developing awareness of the
bodily sensations, feelings, condition of the mind, and mental objects in the mind, a
Practitioner can then actively apply effort to eliminate the unwholesomeness that arises in
the mind.
Through eliminating one’s own unwholesomeness, it will protect the mind. And in doing
so, one protects others in that the unwholesomeness from the mind will not impact
others.
It is when The Four Foundations of Mindfulness are fully developed that a Practitioner has
full awareness of mind and can observe even the slightest arising of unwholesomeness
and then apply effort to cut it off and let it go. In this way, the mind becomes more and
more protected from discontentedness and then others will not be impacted by one’s
own discontentedness of mind.
The Buddha also explains that how through practicing “patience, harmlessness, loving-
kindness, and compassion”, one protects others which results in protecting one’s own
mind. When a Practitioner is able to practice “patience, harmlessness, loving-kindness,
and compassion” towards others, due to The Natural Law of Kamma, these same
qualities will then return to you through others intentions, speech, and actions.
By protecting others from our own unwholesome conduct through our intentions, speech,
and actions by practicing “patience, harmlessness, loving-kindness, and compassion”, a
Practitioner will observe that individuals choose to practice these same qualities towards
you. This does not happen immediately, but through a well developed and long term
approach to developing your life practice to be able to regularly and consistently practice
these qualities of mind, more and more individuals will have these same qualities of mind
with you.
In this way, through protecting others by practicing “patience, harmlessness, loving-
kindness, and compassion”, you are not only protecting others but you are also
protecting yourself.
Patience the quality and ability of being calm without complaint, loss of temper,
frustration, irritation, etc.
Harmlessness not causing or incapable of causing harm.
Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A
genuine interest in seeing all beings be well.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
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Chapter 20
Breathing Mindfulness Meditation for
Abandoning Mental Distraction
Monks, there are these three things.
What three?
Being difficult to correct, unwholesome friendship, and mental distraction.
These are three things.
Three (other) things are to be developed for abandoning these three things.
What three?
(1) Being easy to correct is to be developed for abandoning being difficult to
correct.
(2) Wholesome friendship is to be developed for abandoning unwholesome
friendship.
(3) Mindfulness of Breathing (Breathing Mindfulness Meditation) is to be
developed for abandoning mental distraction.
These three things are to be developed for abandoning the former three
things.
(Reference: AN 6.115)


In this Teaching from Gotama Buddha, he shares “three things” to develop in order to
eliminate “three (other) things”.
(1) The Buddha is guiding Students to develop being easy to correct to eliminate being
difficult to correct. In order to progress on The Path to Enlightenment, a Practitioner will
need to choose to receive guidance from a Teacher. It will not be possible for you to attain
Enlightenment without a Teacher to seek personal guidance.
Developing a relationship where you are open and honest with your Teacher, while
trusting them 100%, is highly important. Through establishing a healthy relationship with
your Teacher while having 100% trust and confidence in them, you can then develop the
ability to easily accept corrections to your wisdom, moral conduct, and mental discipline.
A Teacher should have no craving or “wants” from their Students. A Teacher should only
be interested to support, encourage, and motivate their Students on The Path to
Enlightenment. A Teacher should not have any craving/desire, or even seeking, any kind
of benefit from their Students whatsoever. The decision to share these Teachings should
be from a place of loving-kindness and compassion for all beings.
In doing so, a Teacher will have no attachment to their Students. The Teacher can feel
confidence in providing the true guidance needed to attain Enlightenment without
reservation and be able to offer guidance or corrections to their Students - as needed.
If a Student is difficult to correct, then the Teacher may decide that it is unbeneficial to
continue to share Teachings with that Student. A Student who is difficult to correct is just
making it more challenging for their Teacher to provide them the guidance they need to
improve their life and progress to Enlightenment.
Remember, a Teacher should not be seeking any benefit in the relationship with the
Student. The Teacher and Student relationship exists to benefit the Student. Therefore, if
a Student is difficult to correct, they are just making it difficult for the Teacher to help
them progress on The Path to Enlightenment. It is not wise for a Teacher to attempt to be
forceful and push through a “brick wall” to share corrections.
Instead, a Student who has developed a healthy relationship with their Teacher and is
100% trusting of them, should have an open heart and an open mind to receiving
corrections through polite, kind, friendly, and respectful guidance. Otherwise, how would
the Student improve their life practice to progress on The Path to Enlightenment?
A Student will oftentimes make offerings of support to their Teacher as a way to practice
generosity and to create merit. These offerings should be made based on the Students
independent decisions and not influenced or forced by the Teacher. These offerings are to
help the Teacher to share their Teachings with the Student and many others in the world.
Without offerings of support a Teacher would be unable to continue to share their
Teachings and Students would be unable to attain Enlightenment. While these offerings
do help the Teacher, a Teacher should not have craving/desire/attachment to receiving
offerings or to the Student for making the offerings. If there is craving/desire/attachment
in the relationship between the Teacher and the Student, there will be discontentedness
potentially resulting in the relationship coming to an end.
A Teacher should not have a craving/desire/attachment for personal benefits from
Students or the offerings they make.
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To ensure the most success, the Teacher should have already attained Enlightenment and
no longer have craving/desire/attachment for anything or anyone whatsoever. The
Student should apply attention and effort to actively ensure they do not allow an
attachment to develop to their Teacher and if an attachment is observed, discuss with the
Teacher how to eliminate it. This will ensure that one is not inhibited to attain
Enlightenment based on an attachment to their Teacher and that the relationship is able
to remain polite, kind, friendly, and respectful at all times.
A Student should always be polite, kind, friendly, and respectful to their Teacher and a
Teacher should always be polite, kind, friendly, and respectful to their Students.
(2) The Buddha shares in multiple places in his Teachings that developing wholesome
friends and associates is a highly important aspect of developing one’s life practice. It is
those people you choose to be around and have around you that directly influence the
mind. Through choosing to have wholesome friends and associates, you will find that the
mind will be influenced to make wholesome decisions leading to wholesome results (i.e.
wholesome Kamma).
Conversely, through choosing to have unwholesome friends and associates, you will find
that the mind will be influenced to make unwholesome decisions leading to unwholesome
results (i.e. unwholesome Kamma).
A wise Practitioner would select wholesome friends to ensure one has eliminated any
unwholesome influences in their life practice.
(3) The Buddha guides Students to practice Breathing Mindfulness Meditation to
eliminate “mental distraction”. Breathing Mindfulness Meditation develops and cultivates
concentration, among many other wholesome mental qualities.
Through training the mind in Breathing Mindfulness Meditation, the mind becomes
focused and concentrated with clarity of mind eliminating all mental distraction.
To make wise decisions in life improving the wholesome results experienced, one would
need to ensure the mind has concentration. Without concentration, a Practitioner would
be unable to access their wisdom to make wise decisions.
To access wisdom, the mind needs to follow the following sequence.
Calmness —> Mindfulness —> Concentration —> Wisdom
If the mind is calm, it will then have mindfulness (awareness of mind).
If the mind has mindfulness, it can be concentrated (clarity of mind).
If the mind has concentration, it can access its wisdom.
When the mind is allowed to become uncalm, then it will not have mindfulness or
concentration inhibiting it from being able to access its wisdom for wise decision making.
In this situation, with an uncalm mind, it can be predicted that unwholesome decisions
will be made experiencing unwholesome results (i.e. unwholesome Kamma).
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Chapter 21
Breathing Mindfulness Meditation
Well Established, Annoying Thoughts and
Impulses Don’t Exist
Remain focused, Monks, on foulness in the body. Have mindfulness of in-
and-out breathing well-established in front of you. Remain focused on the
inconsistency of all untruths.
For one who remains focused on the foulness of the body, the obsession
with passion for the property of beauty is abandoned.
For one who has mindfulness of in-and-out breathing well-established in
front of oneself, annoying thoughts and impulses don't exist.
For one who remains focused on the inconsistency of all untruths, ignorance
(unknowing of true reality) is abandoned, clear wisdom arises.
Focusing on foulness in the body, mindful of in-and-out breathing, seeing the
stilling of all untruths - dedicated always: he is a Monk who’s seen clearly.
From that he is there liberated. A master of direct knowledge (experience), at
peace, he is a wise one gone beyond bondage.
(Reference: ITI 85)


In this Teaching from Gotama Buddha, he shares detailed Teachings of how to further
train the mind towards Enlightenment through cultivating certain wholesome qualities of
one’s mind in order to eliminate certain unwholesome qualities of the mind.
For one who remains focused on the foulness of the body, the obsession with
passion for the property of beauty is abandoned: The Buddha is providing guidance to
develop the perception of unattractiveness of the physical body remaining focused on the
“foulness of the body”. Through developing the perception of “foulness of the body”, a
Practitioner can reduce and then eliminate the fetter of “personal existence view” as one
eliminates the obsession for beauty. This will also assist a Practitioner to eliminate the
fetter of “sensual desire” related to a craving for sexual contact.
When there is a strong amount of “personal existence view” in the mind, there will be a
craving for projecting a self image through physical beauty. Eliminating this from the mind
can allow a Practitioner to reside peaceful and unaffected by what others may or may not
say regarding one’s physical appearance. If one is obsessed with their physical
appearance chasing pleasant feelings through remarks related to one’s appearance, this
can even arise the fetter of conceit (i.e. arrogance, pride, etc.) causing one to not be able
to experience Enlightenment due to continued discontentedness.
If a Practitioner is chasing pleasant feelings related to the beauty of the physical body,
this is an impermanent condition that will, at some point, no longer exist. Therefore,
through chasing the pleasant feeling of beauty, you would be inviting in painful feelings
when the condition of physical beauty no longer exists. If someone comments about your
appearance in a negative way, the mind will experience painful feelings. As the body
ages, you will be uncomfortable with this and may decide to pursue costly medical
procedures to maintain the youthful appearance causing significant stress to acquire the
financial ability to have surgery or other expensive treatments.
Instead, a Practitioner can train the mind to understand The Universal Truth of
Impermanence that the youthful appearance will fade and that the physical body cannot
remain permanently youthful. One can eliminate the fetter of “personal existence view”,
“sensual desire”, and “conceit” training the mind to reside completely peaceful not
identifying with the physical body as “who you are”.
One can reflect on the foulness of the body through considering the forms, sounds,
odors, tastes, and physical objects of the body that are not pleasing. Contemplate the
foulness of the fluids and odors of the body such as those associated with pus, blood,
saliva, urine, stool, mucus, vomit, etc. The body produces all types of foulness that when
reflected upon, can help you to eradicate any mental attraction or obsession to the body
helping the mind to “let go” of any craving/desire/attachment to the physical body so that
one can eliminate the fetters mentioned.
There is a meditation technique that one can use to eliminate sexual cravings found in
Chapter 11 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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For one who has mindfulness of in-and-out breathing well-established in front of
oneself, annoying thoughts and impulses don't exist: The Buddha is describing how
by training the mind through Breathing Mindfulness Meditation a Practitioner can
eliminate “annoying thoughts and impulses”.
It is craving/desire/attachment that causes “annoying thoughts and impulses” and
through training the mind in Breathing Mindfulness Meditation and practicing generosity,
a Practitioner is able to eliminate craving/desire/attachment, therefore, eliminating
“annoying thoughts and impulses”.
For one who remains focused on the inconsistency of all untruths, ignorance
(unknowing of true reality) is abandoned, clear wisdom arises: The primary problem
hindering the mind keeping it trapped in the unEnlightened state is the fetter of
“ignorance (unknowing of true reality)”. It is only through eliminating ignorance
(unknowing of true reality) that one will be able to experience Enlightenment. The way to
eliminate the fetter of ignorance (unknowing of true reality) is to learn, reflect, and practice
The Teachings of The Buddha with guidance from a Teacher to independently discover
the truth to acquire wisdom. In doing so, one will be able to eliminate ignorance
(unknowing of true reality) awakening the mind to Enlightenment through training the
mind.
A Practitioner will need to develop the ability to learn these Teachings then reflect on
them through objective reasoning. One will need to contemplate and consider whether
these Teachings are truly wholesome or not, one Teaching at a time. Then, move The
Teachings into one’s life practice in order to practice The Teaching to determine if it
produces wholesome results or not.
As a Practitioner does this one Teaching at a time, you will gradually observe how these
Teachings are moving the mind to acquire increased amounts of wisdom to eradicate
ignorance (unknowing of true reality) awakening the mind to be able to “see clearly” the
truth of The Natural Laws of Existence training the mind to reside peaceful, calm, serene,
and content with joy - permanently.
Focusing on foulness in the body, mindful of in-and-out breathing, seeing the stilling
of all untruths - dedicated always: he is a Monk who's seen clearly: The Buddha is
sharing that one who focuses on the foulness of the mind, practices Breathing
Mindfulness Meditation, and applies effort to eliminate all untruths through a dedicated
life practice will be able to “see clearly” what is true reality and awaken to Enlightenment.
From that he is there liberated. A master of direct knowledge (experience), at peace,
he is a wise one gone beyond bondage: A Practitioner who practices in the way
described in this Teaching and others will experience liberation of mind (i.e. freedom from
strong feelings), will be a master at gaining the direct experience to determine the truth,
and will possess deep wisdom having gone “beyond bondage”.
“Beyond bondage” is that the mind will be well liberated no longer trapped, defiled,
polluted, through experiencing constant discontentedness. The mind will be completely
free and at peace.
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Chapter 22
Breathing Mindfulness Meditation
The Tathāgata’s Dwelling
Monks, if wanderers of other communities ask you: In what dwelling, friends,
did The Perfectly Enlightened One generally dwell during the rains retreat? -
being asked thus, you should answer those wanderers thus: During the rains
residence, friends, The Perfectly Enlightened One generally resided in the
concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation).
Here, Monks, mindful I breathe in, mindful I breathe out.
When breathing in long I know: I breathe in long;
when breathing out long I know: I breathe out long.
When breathing in short I know: I breathe in short;
when breathing out short I know: I breathe out short.
I know: Experiencing the whole body, I will breathe in;
I know: Experiencing the whole body, I will breathe out.
I know: Calming the bodily sensations, I will breathe in;
I know: Calming the bodily sensations, I will breathe out.
I know: Experiencing joy, I will breathe in;
I know: Experiencing joy, I will breathe out.
I know: Experiencing peacefulness, I will breathe in;
I know: Experiencing peacefulness, I will breathe out.
I know: Experiencing the mental activity, I will breathe in;
I know: Experiencing the mental activity, I will breathe out.
I know: Calming the mental activity, I will breathe in;
I know: Calming the mental activity, I will breathe out.
I know: Experiencing the mind, I will breathe in;
I know: Experiencing the mind, I will breathe out.
I know: Gladdening the mind, I will breathe in;
I know: Gladdening the mind, I will breathe out.
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I know: Concentrating the mind, I will breathe in;
I know: Concentrating the mind, I will breathe out.
I know: Liberating the mind, I will breathe in;
I know: Liberating the mind, I will breathe out.
I know: Reflecting on impermanence, I will breathe in;
I know: Reflecting on impermanence, I will breathe out.
I know: Reflecting on fading away, I will breathe in;
I know: Reflecting on fading away, I will breathe out.
I know: Reflecting on elimination, I will breathe in;
I know: Reflecting on elimination, I will breathe out.
I know: Reflecting on letting go, I will breathe in;
I know: Reflecting on letting go, I will breathe out.
If anyone, Monks, speaking rightly could say of anything: It is a noble
dwelling, an excellent dwelling, The Tathāgata's dwelling, it is of
concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation) that one could rightly say this.
Monks, those Monks who are trainees, who have not attained their mind’s
ideal, who dwell aspiring for the unsurpassed security from bondage
(Enlightenment): for them concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation), when developed and cultivated, leads to
the destruction of the taints. Those Monks who are Arahants, whose taints
are destroyed, who have lived the holy life, done what had to be done, laid
down the burden, reached their own goal, completely destroyed the fetters
of existence, those completely liberated through final knowledge (wisdom):
for them concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation), when developed and cultivated, leads to a peaceful dwelling in
this very life and to mindfulness and clear comprehension.
If anyone, Monks, speaking rightly could say of anything: It is a noble
dwelling, an excellent dwelling, The Tathāgata’s dwelling, is of concentration
by Mindfulness of Breathing (Breathing Mindfulness Meditation) that one
could rightly say this.
(Reference: SN 54.11)


In this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness
Meditation is to training the mind to attain Enlightenment.
Here, he discusses that during the “rains retreat” he will be residing in Breathing
Mindfulness Meditation. Each year during the three (3) month rainy season (July to
October), Ordained Practitioners were taught to reside at their primary Temple. This was
taught as a way to ensure that the roaming and wandering Ordained Practitioners did not
do harm to the farmers’ fields. With significant rain fall, roaming and wandering Ordained
Practitioners would be stepping on the softened earth potentially harming the land of the
farmers. The Path to Enlightenment is focused on not causing harm to others as if you
cause harm to others, harm will be returned to you.
So, The Buddha advised the Ordained Practitioners to reside at the Temple and do not
venture off other than in short distances to collect food each day. This would ensure the
Ordained Practitioners were not causing harm to the farmers’ land and their ability to
cultivate crops. If the Ordained Practitioners harmed the land, and thus the crops, this
harm could result in the farmers being angered and/or a shortage of food for their family
and surrounding villagers.
The practice of residing at one’s primary Temple during the rains retreat is still in place
today. Ordained Practitioners will reside in their Temple for deep learning, reflection, and
practice to develop their understanding of The Path to Enlightenment through The
Buddha’s Teachings. While Ordained Practitioners will often travel throughout the other
times of year to interact with other Ordained Practitioners and seek guidance in The
Teachings, during this three (3) month period each year (July to October), Ordained
Practitioners will typically study closely with the Master Teacher at their primary Temple.
The Buddha then goes into explaining instructions and guidance for Breathing
Mindfulness Meditation which is explained in detail in the book “Developing a Life
Practice: The Path That Leads to Enlightenment” (Volume 1) and in this book.
Gotama Buddha then goes on praising Breathing Mindfulness Meditation in the following:
“If anyone, Monks, speaking rightly could say of anything: It is a noble dwelling, an
excellent dwelling, The Tathāgata's dwelling, it is of concentration by Mindfulness of
Breathing (Breathing Mindfulness Meditation) that one could rightly say this”.
The Buddha encourages everyone new to the path, “trainees”, who have not attained
Enlightenment to train in Breathing Mindfulness Meditation as this will lead to
Enlightenment in the following: “those Monks who are trainees, who have not attained
their mind's ideal, who dwell aspiring for the unsurpassed security from bondage
(Enlightenment): for them concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation), when developed and cultivated, leads to the destruction of the
taints”.
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He also explains that all those who are Enlightened practice Breathing Mindfulness
Meditation in the following: “Those Monks who are Arahants, whose taints are destroyed,
who have lived the holy life, done what had to be done, laid down the burden, reached
their own goal, completely destroyed the fetters of existence, those completely liberated
through final knowledge (wisdom): for them concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation), when developed and cultivated, leads to a peaceful
dwelling in this very life and to mindfulness and clear comprehension”.
Then lastly, once again praising Breathing Mindfulness Meditation similarly as the prior
paragraph: “If anyone, Monks, speaking rightly could say of anything: It is a noble
dwelling, an excellent dwelling, The Tathāgata's dwelling, is of concentration by
Mindfulness of Breathing (Breathing Mindfulness Meditation) that one could rightly say
this.”
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Chapter 23
Through Breathing Mindfulness Meditation
No Shaking or Trembling Occurs in the Body and
No Shaking or Trembling Occurs in the Mind
At Sāvatthĩ: Now on that occasion the Venerable Mahäkappina was sitting
not far from The Perfectly Enlightened One, with his legs folded crosswise,
holding his body straight, having setup mindfulness in front of him. The
Perfectly Enlightened One saw him sitting nearby, with his legs folded
crosswise, his body straight, having set up mindfulness in front of him.
Having seen him, he addressed the Monks thus: Monks, do you see any
shaking or trembling in this Monk's body?
‘Venerable Sir, whenever we see that Venerable One, whether he is sitting in
the midst of The Community or sitting alone in private, we never see any
shaking or trembling in that Venerable One’s body.’
Monks, that Monk gains at will, without trouble or difficulty, that
concentration through the development and cultivation of which no shaking
or trembling occurs in the body, and no shaking or trembling occurs in the
mind. And what concentration is it through the development and cultivation
of which no shaking or trembling occurs in the body, and no shaking or
trembling occurs in the mind?
It is, Monks, when concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) has been developed and cultivated that no shaking
or trembling occurs in the body, and no shaking or trembling occurs in the
mind. And how, Monks, is concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) developed and cultivated so that no
shaking or trembling occurs in the body, and no shaking or trembling occurs
in the mind?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down. Having folded his legs crosswise, straightened his
body, and set up mindfulness in front of him, just mindful he breathes in,
mindful he breathes out.
He trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)
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He trains thus: Reflecting on letting go, I will breathe in; he trains thus:
Reflecting on letting go, I will breathe out.
It is, Monks, when concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) has been developed and cultivated in this way that
no shaking or trembling occurs in the body, and no shaking or trembling
occurs in the mind.
(Reference: SN 54.7)
In this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness
Meditation is to eliminate “shaking or trembling” in the mind and body. This is described
in The Ten Fetters as “restlessness”. A Practitioner will need to eliminate the fetter of
“restlessness” to attain Enlightenment through training the mind in Breathing Mindfulness
Meditation to eliminate the pollution of the mind.
If the mind is overactive, there will be rapid and repetitive movements observed in the
body. The Buddha refers to this as “shaking or trembling”. He explains that “when
concentration by Mindfulness of Breathing (Breathing Mindfulness Meditation) has been
developed and cultivated that no shaking or trembling occurs in the body, and no shaking
or trembling occurs in the mind”. Essentially, through training of the mind using Breathing
Mindfulness Meditation eliminating the fetter of “restlessness”, which will produce a mind
that is peaceful and calm, there will be no “shaking or trembling” in the body.
All that we experience in life is experienced through the mind. Through training the mind,
one will experience improved results in all areas of their life. If the mind is overactive, this
will be observable through “shaking and trembling” in the body.
Through development of Breathing Mindfulness Meditation and other training, the mind is
liberated to Enlightenment. An Enlightened mind will experience deep “concentration”
and will not experience any “shaking or trembling”. But, as long as the mind is
unEnlightened it will experience discontent feelings which is the “shaking and trembling”
of the mind.
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Chapter 24
The Final In-Breaths and Out-Breaths Are Known
Rāhula, develop meditation on Mindfulness of Breathing (Breathing
Mindfulness Meditation). When Mindfulness of Breathing (Breathing
Mindfulness Meditation) is developed and cultivated, it is of great fruit and
great benefit. And how is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated, so that it is of great fruit and great
benefit?
Here, Rāhula, a Monk, gone to the forest or to the foot of a tree or to an
empty hut, sits down; having folded his legs crosswise, set his body erect,
and established mindfulness in front of him, ever mindful he breathes in,
mindful he breathes out.
Breathing in long, he knows: I breathe in long; or breathing out long, he
knows: I breathe out long. Breathing in short, he knows: I breathe in short; or
breathing out short, he knows: I breathe out short...
He trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
Rāhula, that is how Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated, so that it is of great fruit and great
benefit. When Mindfulness of Breathing (Breathing Mindfulness Meditation) is
developed and cultivated in this way, even the final in-breaths and out-
breaths are known as they cease, not unknown.
(Reference: MN 62)
In this Teaching from Gotama Buddha, he shares a Teaching with his son, Rāhula, to help
him learn Breathing Mindfulness Meditation.
He explains how Breathing Mindfulness Meditation is of “great fruit and great benefit”
helping him to learn this important meditation technique.
The Buddha explains how through observing the breath in Breathing Mindfulness
Meditation throughout your life, having developed and cultivated a consistent ongoing
practice, then when one comes to the end of their life they will be able to know their “final
in-breaths and out-breaths” with full awareness maintaining a concentrated mind all the
way until death.
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Chapter 25
One Who Perceives Non-Self Eradicates the
Conceit ‘I Am’
When, Monks, a Monk has wholesome friends, wholesome companions,
wholesome comrades, it can be predicted of him that he will be virtuous
(practicing moral conduct), one who resides restrained by the training
guidelines possessed of wholesome conduct and resolving difficult
situations, seeing danger in the slightest faults. Having undertaken the
training guidelines, will train in them.
When a Monk has wholesome friends, wholesome companions, wholesome
comrades, it can be predicted of him that he will get to hear at will, without
trouble or difficulty, talk concerned with the holy life that is conducive to
opening up the heart, that is, talk on elimination of desires, on contentment,
on solitude, on not getting bound up (with others), on arousing energy, on
virtuous behavior, on concentration, on wisdom, on liberation, on the wisdom
and vision of liberation.
When a Monk has wholesome friends, wholesome companions, wholesome
comrades, it can be predicted of him that he will arouse energy for
abandoning unwholesome qualities and acquiring wholesome qualities; he is
strong, firm in effort, not casting off the duty of cultivating wholesome
qualities.
When a Monk has wholesome friends, wholesome companions, wholesome
comrades, it can be predicted of him that he will be wise, possessing the
wisdom that discerns arising and passing away, which is noble and
penetrative, and leads to the complete destruction of discontentedness.
Having based himself on these five things, the Monk should develop further
(another) four things.
(1) (The perception of) unattractiveness of the body should be developed to
abandon lust.
(2) Loving-kindness should be developed to abandon ill will.
(3) Mindfulness of Breathing (Breathing Mindfulness Meditation) should be
developed to cut off thoughts.
110

(4) The perception of impermanence should be developed to eradicate the
conceit ‘I am’. When one perceives impermanence, the perception of
non-self is stabilized. One who perceives non-self, eradicates the conceit
‘I am’, (which is) Nibbāna (Enlightenment) in this very life.
(Reference: AN 9.1)


In this Teaching from Gotama Buddha, he shares Teachings related to developing
wholesome friendships and the types of meditation that one should develop as part of
their life practice.
The Buddha describes that one who has wholesome friends and associates will practice
wholesome moral conduct along with taking time to listen to talks on The Teachings,
developing energy towards eliminating unwholesome qualities and cultivating wholesome
qualities, and that one will be wise.
Having developed these five (5) aspects of one’s practice, The Buddha encourages
Practitioners to develop an additional four (4) aspects of their life practice which are all
related to meditation but they produce benefits in the mind.
(1) To eliminate the fetter of “sensual desire”, when and if a Practitioner chooses to do so,
they will need to develop “unattractiveness of the body”. Through seeing the body as it
truly is, a Practitioner can eliminate the craving/desire/attachment to sexual contact.
A Practitioner may decide to progress on The Path to Enlightenment attaining the first or
second Stage of Enlightenment while still maintaining sexual contact. When or if they are
ready to progress further, a Practitioner can then apply effort to eliminate the fetter of
“sensual desire” moving into the third and fourth Stage of Enlightenment.
A Practitioner who chooses to reside in the attainment of the first or second Stage of
Enlightenment will have significantly diminished discontentedness in the mind but, there
will still be some discontentedness. It is not until all of The Ten Fetters are completely
eliminated that one will eliminate 100% of all discontentedness.
A Practitioner might choose to reside in the attainment of the first or second Stage of
Enlightenment for whatever period of time they feel is best prior to moving forward
towards the elimination of sexual contact. Especially if a Practitioner is younger and has
not yet fulfilled their goals related to starting a family. This might be a reason why they
would decide to not eliminate sexual contact. Either way, once a Practitioner has decided
to move towards the fourth Stage of Enlightenment where the mind is Enlightened no
longer experiencing discontentedness, developing the “unattractiveness of the body” is
how one might decide to proceed. This is accomplished through meditation and working
closely with a Teacher.
This meditation is also helpful for a Practitioner who has extensive sexual craving that
might find themselves challenged to maintain a relationship with just one partner, or other
unwholesome sexual cravings, and looking to reduce their sexual cravings
You can find details on Meditation to Eliminate Sexual Cravings in Chapter 11 of the book
“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).
111


(2) Loving-kindness Meditation should be developed and cultivated to eliminate anger/
hatred/ill will. A Practitioner will need to train the mind using Loving-kindness Meditation
then practice loving-kindness in daily life with “all beings”.
A Practitioner is first developing and cultivating loving-kindness through meditation then
choosing to practice loving-kindness in their intentions, speech, and actions in daily life
through being polite, kind, friendly, and respectful to “all beings”. Through practicing in
this way, a Practitioner will observe that, over time, people will be more loving and kind
with you. Because you are practicing loving-kindness on a regular and consistent basis,
loving-kindness will be returned to you. This is due to The Natural Law of Kamma.
Conversely, if one practices anger/hatred/ill will, that is what will be returned to you based
on The Natural Law of Kamma.
Through you making the decision to transform the mind’s poison or unwholesome root of
anger/hatred/ill will with loving-kindness, then one can observe the improvements to your
personal and professional relationships as the mind starts functioning in more polite, kind,
friendly, and respectful ways with “all beings”.
To develop your Loving-kindness Meditation practice, investigate the content using this
Youtube Playlist where you will find instruction in how to develop your Loving-kindness
Meditation practice and feel free to seek guidance as you need support on The Path to
Enlightenment.
LEARN Loving-kindness Meditation - (Youtube Playlist)
https://www.youtube.com/watch?
v=Wkp3cLGYurM&list=PLFuun1phKgQm3hT6XhvsN81xZDW7Enkyx
Detailed explanation of Loving-kindness Meditation is available in this same book series
found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
(3) The Buddha shares that one should develop Breathing Mindfulness Meditation to “cut
off thoughts”. This is the training the mind needs in order to eliminate craving/desire/
attachment from the mind along with other practices.
While meditating, one focuses on the breath “cutting off and letting go” of any and all
thoughts that may arise. This trains the mind to develop mindfulness (awareness of mind),
to easily “let go” of all thoughts, and brings the mind into the present moment.
Then, during daily life, a Practitioner can easily be aware when the mind is having
unwholesome feelings, perceptions, volitional formations (choices/decisions) and “cut
them off and let them go”.
Practicing Breathing Mindfulness Meditation in this way is highly beneficial to the mind
and a foundational practice that must be employed to progress towards Enlightenment.
Without Breathing Mindfulness Meditation, one would be unable to attain Enlightenment.
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Through transforming the mind’s poison or unwholesome root of craving/desire/
attachment with Breathing Mindfulness Meditation, then one can observe the
improvements to the condition of the mind as the mind starts experiencing a decrease in
discontentedness with more peacefulness, calmness, serenity, and contentedness with
joy filling the mind.
To develop your Breathing Mindfulness Meditation practice, investigate the content using
this Youtube Playlist where you will find instruction in how to develop your Breathing
Mindfulness Meditation practice and feel free to seek guidance as you need support on
The Path to Enlightenment.
LEARN Breathing Mindfulness Meditation - (Youtube Playlist)
https://www.youtube.com/watch?
v=MCbWjpNc1fc&list=PLFuun1phKgQnONxfSSspFXY2WxjHBPij4
Detailed explanation of Breathing Mindfulness Meditation is available in this same book
series found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
(4) During Breathing Mindfulness Meditation and at all other times during the day, the
mind needs to develop the understanding of The Universal Truth of Impermanence. A
Practitioner needs to deeply soak into the mind that “all conditioned objects are
impermanent”.
Doing so, the mind can then acquire this wisdom and be deeply trained to be
uninterested in holding on to anything knowing that all it is attempting to hold on to is
impermanent and only causes discontentedness when one attempts to hold on to
impermanent objects.
This, along with many other aspects of The Buddha’s Teachings, will help to eliminate the
conceit “I am”.
The conceit “I am” is where the unEnlightened mind has this arrogance or pride
associated with the fetter of conceit along with self identity and self image related to the
fetter of “personal existence view” comprising the ego.
To attain Enlightenment both the fetters of conceit and personal existence view need to
be eliminated to dissolve the ego. To accomplish this goal, there are specialized
Teachings and techniques one will need to employ and be vigilant to watch over the mind
ensuring that anytime the ego arises in the mind, one “cuts it off and lets it go”.
Without dissolving the ego, one will never experience Enlightenment.
Detailed explanation of Dissolving The Ego: Ego Serves No Purpose is available in this
same book series found in Chapter 16 of the book “Developing a Life Practice: The Path
That Leads to Enlightenment” (Volume 1).
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Chapter 26
Things That Lead to the Liberation of Mind
Meghiya, when liberation of mind has not developed, five things lead to its
development.
What five?
(1) Here, Meghiya, a Monk has wholesome friends, wholesome companions,
wholesome comrades. When liberation of mind has not developed, this is
the first thing that leads to its development.
(2) Again, a Monk is virtuous (practicing moral conduct); he resides
restrained by the training guidelines, possessed of wholesome conduct
and determination, seeing danger in slightest faults. Having undertaken
the training guidelines, he trains in them. When liberation of mind has not
developed, this is the second thing that leads to its development.
(3) Again, a Monk gets to hear at will, without trouble or difficulty, talk
concerned with the holy life that is conducive to opening up the heart,
that is, talk on elimination of desires, on contentment, on solitude, on
getting bound up (with others), on arousing energy, virtuous behavior, on
concentration, on wisdom, on liberation, on the wisdom and vision of
liberation. When liberation of mind has not developed, this is the third
thing that leads to its development.
(4) Again, a Monk has aroused energy for abandoning unwholesome
qualities and acquiring wholesome qualities; he is strong, firm in effort,
not casting off the duty of cultivating wholesome qualities. When
liberation of mind has not developed, this is the fourth thing that leads to
its development.
(5) Again, a Monk is wise; he possesses the wisdom that discerns arising
and passing away, which is noble and penetrative, and leads to the
complete destruction of discontentedness. When liberation of mind has
not developed, this is the fifth thing that leads to its development.
When, Meghiya, a Monk has wholesome friends, wholesome companions,
wholesome comrades, it can be predicted of him that he will be virtuous
(practice of moral conduct), one who resides restrained by the training
guidelines ... will train in them.
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When a Monk has wholesome friends, wholesome companions, wholesome
comrades, it can be predicted of him that he will get to hear at will, without
trouble or difficulty, talk concerned with the holy life that is conducive to
opening up the heart, that is, talk on elimination of desires ... on the wisdom
and vision of liberation.
When a Monk has wholesome friends, wholesome companions, wholesome
comrades, it can be predicted of him that he will arouse energy for
abandoning unwholesome qualities ... not casting off the duty of cultivating
wholesome qualities.
When a Monk has wholesome friends, wholesome companions, wholesome
comrades, it can be predicted of him that he will be wise, possessing the
wisdom that discerns arising and passing away, which is noble and
penetrative and leads to the complete destruction of discontentedness.
Having based himself on these five things, the Monk should develop further
(another) four things.
(1) (The perception of) unattractiveness of the body should be developed to
abandon lust.
(2) Loving-kindness should be developed to abandon ill will.
(3) Mindfulness of Breathing (Breathing Mindfulness Meditation) should be
developed to cut off thoughts.
(4) The perception of impermanence should be developed to eradicate the
conceit ‘I am’. When one perceives impermanence, the perception of
non-self is stabilized. One who perceives non-self, eradicates the conceit
‘I am’, (which is) Nibbāna (Enlightenment) in this very life.
(Reference: AN 9.3)
In this Teaching from Gotama Buddha, he shares a combination of Teachings that have
been previously explained. You can see the previous Chapters of this book for an
explanation of these Teachings.
This Teaching shares that if the mind is not yet liberated (i.e. Enlightened), these are
aspects of development of one’s life practice that need to be developed to attain
Enlightenment.
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Chapter 27
Ten Perceptions for Curing of an Affliction
If, Ānanda, you visit the Monk Girimānanda and speak to him about ten
perceptions, it is possible that on hearing about them his sickness will
immediately subside.
What are the ten?
(1) The perception of impermanence,
(2) the perception of non-self,
(3) the perception of unattractiveness of the body,
(4) the perception of danger,
(5) the perception of abandoning,
(6) the perception of freedom from strong feelings,
(7) the perception of elimination,
(8) the perception of non-delight in the entire world,
(9) the perception of impermanence in all conditioned mental objects, and
(10) Mindfulness of Breathing (Breathing Mindfulness Meditation).
————-
(1) And what, Ānanda, is the perception of impermanence?
Here, having gone to the forest, to the foot of a tree, or to an empty hut, a
Monk reflects thus: form is impermanent, feeling is impermanent, perception
is impermanent, volitional formations (choices/decisions) are impermanent,
consciousness is impermanent. Thus he resides reflecting on impermanence
in these five aggregates subject to clinging.
This is called the perception of impermanence.
(2) And what, Ānanda, is the perception of non-self?
Here, having gone to the forest, to the foot of a tree, or to an empty hut, a
Monk reflects thus: The eye is non-self, forms are non-self; the ear is non-
self, sounds are non-self; the nose is non-self, odors are non-self; the tongue
is non-self, flavors are non-self; the body is non-self, physical objects are
non self; the mind is non-self, mental objects are non-self. Thus he resides
reflecting on non-self in these six internal and external sense bases.
This is called the perception of non-self.
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(3) And what, Ānanda, is the perception of unattractiveness of the body?
Here, a Monk reviews this very body upward from the soles of the feet and
downward from the tips of the hairs, enclosed in skin, as full of many kinds
of impurities: There are in this body hair of the head, hair of the body, nails,
teeth, skin, flesh, sinews, bones. bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus,
blood, sweat, fat, tears, grease, saliva, mucus, fluid of the joints, urine. Thus
he resides reflecting on unattractiveness in this body.
This is called the perception of unattractiveness of the body.
(4) And what, Ānanda, is the perception of danger?
Here, having gone to the forest, to the foot of a tree, or to an empty hut, a
Monk reflects thus: This body is the source of much pain and danger; for all
sorts of afflictions arise in this body, that is, eye-disease, disease of the inner
ear, nose-disease, tongue-disease, body-disease, head-disease, disease of
the external ear, mouth-disease, tooth-disease, cough, asthma, catarrh,
pyrexia, fever, stomach ache, fainting, dysentery, gripes, cholera, leprosy
boils, eczema, tuberculosis, epilepsy, ringworm, itch, scab, chickenpox,
scabies, hemorrhage, diabetes, hemorrhoids, cancer, fistula, illnesses
originating from bile, phlegm, wind, or their combination: illnesses produced
by change of climate; illnesses produced by careless behavior; illnesses
produced by assault; or illnesses produced as the result of (unwholesome)
Kamma; and cold, heat, hunger, thirst, defecation, and urination. Thus he
resides reflecting on danger in this body.
This is called the perception of danger.
(5) And what, Ānanda, is the perception of abandoning?
Here, a Monk does not tolerate an arisen sensual thought; he abandons it,
dispels it, terminates it, and obliterates it. He does not tolerate an arisen
thought of ill will... an arisen thought of harming ... evil unwholesome states
whenever they arise; he abandons them, dispels them, terminates them, and
obliterates them.
This is called the perception of abandoning.
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(6) And what, Ānanda, is the perception of freedom from strong feelings?
Here, having gone to the forest, to the foot of a tree, or to an empty hut, a
Monk reflects thus: This is peaceful, this is superb, that is, the stilling of mind
activities, the letting go of all greed, the destruction of craving, freedom from
strong feelings, Nibbāna (Enlightenment).
This is called the perception of freedom from strong feelings.
(7) And what, Ānanda, is the perception of elimination?
Here, having gone to the forest, to the foot of a tree, or to an empty hut, a
Monk reflects thus: This is peaceful, this is superb, that is, the stilling of mind
activities, the letting go of all greed, the destruction of craving, elimination,
Nibbāna (Enlightenment).
This is called the perception of elimination.
(8) And what, Ānanda, is the perception of non-excitement in the entire
world?
Here, a Monk refrains from any engagement and clinging, mental
standpoints, adherences, and underlying tendencies in regard to the world,
abandoning them without clinging to them.
This is called the perception of non-excitement in the entire world.
(9) And what, Ānanda, is the perception of impermanence in all conditioned
mental objects?
Here, a Monk is repelled, unenthusiastic, and disinterested by all conditioned
mental objects.
This is called the perception of impermanence in all conditioned mental
objects.
(10) And what Ānanda, is Mindfulness of Breathing (Breathing Mindfulness
Meditation)?
Here, a Monk, having gone to the forest, to the foot of a tree, or to an empty
hut, sits down. Having folded his legs crosswise, straightened his body, and
established mindfulness in front of him, just mindful he breathes in, mindful
he breathes out.
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Breathing in long, he knows: I breathe in long; or breathing out long,
he knows: I breathe out long.
Breathing in short, he knows: I breathe in short; or breathing out short,
he knows: I breathe out short.
He trains thus: Experiencing the whole body, I will breathe in;
he trains thus: Experiencing the whole body, I will breathe out.
He trains thus: Calming the bodily activity, I will breathe in;
he trains thus: Calming the bodily activity, I will breathe out.
He trains thus: Experiencing joy, I will breathe in;
he trains thus: Experiencing joy, I will breathe out.
He trains thus: Experiencing peacefulness, I will breathe in;
he trains thus: Experiencing peacefulness, I will breathe out.
He trains thus: Experiencing the mental activity, I will breathe in;
he trains thus: Experiencing the mental activity, I will breathe out.
He trains thus: Calming the mental activity, I will breathe in;
he trains thus: Calming the mental activity, I will breathe out.
He trains thus: Experiencing the mind, I will breathe in;
he trains thus: Experiencing the mind, I will breathe out.
He trains thus: Gladdening the mind, I will breathe in;
he trains thus: Gladdening the mind, I will breathe out.
He trains thus: Concentrating the mind, I will breathe in;
he trains thus: Concentrating the mind, I will breathe out.
He trains thus: Liberating the mind, I will breathe in;
he trains thus: Liberating the mind, I will breathe out.
He trains thus: Reflecting on impermanence, I will breathe in;
he trains thus: Reflecting on impermanence, I will breathe out.
He trains thus: Reflecting on fading away, I will breathe in;
he trains thus: Reflecting on fading away, I will breathe out.
He trains thus: Reflecting on elimination, I will breathe in;
he trains thus: Reflecting on elimination, I will breathe out.
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