285

In this Teaching from Gotama Buddha, he shares another Teaching guiding a Practitioner
to develop Right Mindfulness of bodily sensations as part of The Four Foundations of
Mindfulness.
“Experiencing the whole body” is guiding a Practitioner to have awareness of the bodily
sensations that arise, exist, and then fade away during meditation which then becomes
helpful in daily life. The mind can observe the impermanent nature of these bodily
sensations to develop the mind to understand impermanence while cultivating awareness
of mind.
“As he resides thus diligent, dedicated, and determined” is encouraging a Practitioner to
remain dedicated to the practice of Breathing Mindfulness Meditation.
“His memories and thoughts based on the household life are abandoned” guides a
Practitioner to let go of the past focusing the mind on the breath, the present moment,
during meditation. This trains the mind to reside only in the present moment, not longing
for the past or the future. His guidance was for the Ordained Practitioners who left the
household life. For a Household Practitioner, you can use this guidance to train the mind
to let go of pleasant or painful experiences in the past, rooting the mind into the present
moment.
“With their abandoning his mind becomes steadied internally, quieted, brought to
singleness, and concentrated” helps a Practitioner understand what they need to
accomplish during Breathing Mindfulness Meditation sessions. The Practitioner will need
to focus the mind on the breath to eliminate craving/desire/attachment while cultivating
mindfulness (awareness of mind) and developing concentration or singleness of mind
while quieting the thoughts.
A mind trained in this way will then be able to perform optimally in daily life through the
elimination of craving/desire/attachment and having cultivated mindfulness (i.e.
awareness of mind) and concentration (i.e. singleness of mind) by focusing on only one
task at a time.
The Buddha explains the purpose of this Teaching through explaining “that is how a Monk
develops mindfulness of the body”.
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Chapter 79
One Who Has Developed and Cultivated
Mindfulness of the Body
Again, Monks when walking, a Monk understands: I am walking; when
standing, he understands: I am standing; when sitting, he understands: I am
sitting; when lying down, he understands: I am lying down; or he
understands accordingly however his body is positioned.
Again, Monks, a Monk is one who acts in full awareness when going forward
and returning: who acts in full awareness when looking ahead and looking
away; who acts in full awareness when flexing and extending his limbs: who
acts in full awareness when wearing his robes and carrying his outer robe
and bowl; who acts in full awareness when eating, drinking, consuming food,
and tasting; who acts in full awareness when defecating or urinating; who
acts in full awareness when walking, standing, sitting, falling asleep, waking
up, talking, and keeping silent.
As he resides thus diligent, dedicated, and determined his memories and
thoughts based on the household life are abandoned; with their abandoning,
his mind becomes steadied internally, quieted, brought to singleness, and
concentrated. That too is how a Monk develops mindfulness of the body.
Monks, anyone who has developed and cultivated mindfulness of the body
has included within himself whatever wholesome states there are that lead to
true wisdom.
Just as anyone who has extended his mind over the great ocean has
included within it whatever streams there are that flow into the ocean; so too,
anyone who has developed and cultivated mindfulness of the body has
included within himself whatever wholesome states there are that lead to
true wisdom.
(In addition, it was also mentioned that to develop reflection on
unattractiveness of the body: Thirty-two (32) Part Body Meditation and to
develop the first Jhāna all the way to the fourth Jhāna are also considered as
developing mindfulness of the body.)
(Reference: MN 119)


In this Teaching from Gotama Buddha, he shares additional Teachings on developing
mindfulness of the bodily sensations.
A Practitioner will need to function with full awareness of bodily sensations and the mind
during their daily life. This will take a lot of effort in the beginning of one’s development of
this practice but over time, the mind will be able to attend to this full awareness
effortlessly. But, because the unEnlightened mind is untrained and is not used to constant
awareness, initially this will require a lot of work and effort.
The Buddha provides many common daily tasks illustrating how that during even the
most simple activities, one needs to remain fully aware of the mind or mindful. Even when
doing tasks such as “defecating or urinating”, a Practitioner needs to focus on only one
task at a time rather than attempting to use a mobile device, read, or perform some other
tasks. In this way, the mind will develop singleness of mind with deep concentration to
benefit you in daily life.
“Anyone who has developed and cultivated mindfulness of the body has included within
himself whatever wholesome states there are that lead to true wisdom” guides a
Practitioner in understanding how to cultivate the mind leading to wisdom.
The entire Path to Enlightenment has the cultivation of wisdom as a central objective. It is
through the cultivation of wisdom that one observes the truth being able to make wise
decisions. Through wise decision making, or discernment, a Practitioner develops an
improved condition of their mind and life.
The Buddha uses the description of how streams flow into the ocean to describe how
developing mindfulness of bodily sensations leads to wholesome mental states, thus,
leading to wisdom. Wisdom is the ocean, the ultimate goal. “Just as anyone who has
extended his mind over the great ocean has included within it whatever streams there are
that flow into the ocean; so too, anyone who has developed and cultivated mindfulness of
the body has included within himself whatever wholesome states there are that lead to
true wisdom”.
Through awareness of bodily sensations, the mind is then able to “cut off and let go” of
any arising discontentedness. This leads to wholesome mental states through not
allowing discontentedness or any other unwholesome mental states, to arise as feelings
in the mind. Through practicing in this way, the mind becomes fully and completely
protected from all discontentedness and unwholesome mental states.
This requires a “diligent, dedicated, and determined” approach to developing and
maintaining a consistent meditation practice where the mind is “steadied internally,
quieted, brought to singleness, and concentrated”. Training to develop these qualities of
mind are then beneficial in daily life maintaining a peaceful, calm, serene, and content
mind with joy.
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Chapter 80
Mindfulness Directed to the Body
“A Strong Post for Mind”
One Dwells Without Having Set Up Mindfulness of the Body
Suppose, Monks, a man would catch six animals--with different domains
and different feeding grounds - and tie them by a strong rope. He would
catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie
each by a strong rope. Having done so, he would tie the ropes together
with a knot in the middle and release them.
Then, those six animals with different domains and different feeding grounds
would each pull in the direction of its own feeding ground and domain. The
snake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile
would pull another way, thinking, ‘Let me enter the water’. The bird would
pull another way, thinking, ‘Let me fly up into the sky’. The dog would pull
another way, thinking, ‘Let me enter a village’. The jackal would pull another
way, thinking, ‘Let me enter a charnel ground’. The monkey would pull
another way, thinking, ‘Let me enter a forest’.
Now when these six animals become worn out and fatigued, they would be
dominated by the one among them that was strongest; they would submit to
it and come under its control.
So too, Monks, when a Monk has not developed and cultivated mindfulness
directed to the body, the eye pulls in the direction of agreeable forms and
disagreeable forms are repulsive; the ear pulls in the direction of agreeable
sounds and disagreeable sounds are repulsive; the nose pulls in the direction
of agreeable odors and disagreeable odors are repulsive; the tongue pulls in
the direction of agreeable flavors and disagreeable flavors are repulsive; the
body pulls in the direction of agreeable physical objects and disagreeable
physical objects are repulsive; the mind pulls in the direction of agreeable
mental objects and disagreeable mental objects are repulsive.
It is in such a way that there is non-restraint.
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One Resides Having Set Up Mindfulness of the Body
Suppose, Monks, a man would catch six animals with different domains and
different feeding grounds - and tie them by a strong rope. He would catch a
snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a
strong rope. Having done so, he would bind them to a strong post or
pillar.
Then, those six animals with different domains and different feeding grounds
would each pull in the direction of its own feeding ground and domain. The
snake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile
would pull another way, thinking, ‘Let me enter the water’. The bird would
pull another way, thinking, ‘Let me fly up into the sky’. The dog would pull
another way, thinking, ‘Let me enter a village’. The jackal would pull another
way, thinking, ‘Let me enter a charnel ground’. The monkey would pull
another way, thinking, ‘Let me enter a forest’.
Now, when these six animals become worn out and fatigued, they would
stand close to that post or pillar, they would sit down there, they would lie
down there.
So too, Monks, when a Monk has developed and cultivated mindfulness
directed to the body, the eye does not pull in the direction of agreeable forms
nor are disagreeable forms repulsive; the ear does not pull in the direction of
agreeable sounds nor are disagreeable sounds repulsive; the nose does not
pull in the direction of agreeable odors nor are disagreeable odors repulsive;
the tongue does not pull in the direction of agreeable flavors nor are
disagreeable flavors repulsive; the body does not pull in the direction of
agreeable physical objects nor are disagreeable physical objects repulsive;
the mind does not pull in the direction of agreeable mental objects nor are
disagreeable mental objects repulsive.
It is in such a way that there is restraint.
A strong post or pillar: this, Monks, is a designation for mindfulness directed
to the body.
Therefore, Monks, you should train yourselves thus: We will develop and
cultivate mindfulness directed to the body, make it our vehicle, make it our
basis, stabilize it, exercise ourselves in it, and fully perfect it.
Thus should you train yourselves.
(Reference: SN 35.247)
290


In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
(i.e. “cultivate mindfulness directed to the body”) is used as a strong “post or pillar” to
restrain The Six Sense Bases of the eye, ear, nose, tongue, body, and mind.
He uses the six animals pulling in different directions to represent the six internal sense
bases of the eyes, ears, nose, tongue, body, and mind pulling towards the six external
sense bases of forms, sounds, odors, flavors, physical objects, and mental objects. If the
mind is unrestrained allowing the mind to pull towards the objects of its affection, the
mind will continue to experience discontentedness.
Through training the mind to be restrained by focusing on the arising bodily sensations as
the “post or pillar” then as discontentedness arises, the Practitioner can observe those
bodily sensations and cut off and let go of the discontentedness, thus, working to
eliminate the cravings/desires/attachments that caused the discontentedness. By no
longer allowing the mind to pull towards the objects of its affection, it is restrained and the
mind will eliminate discontentedness.
A Practitioner who trains the mind in Breathing Mindfulness Meditation will be able to
train the mind to cut off thoughts and let them go gaining more and more mental
discipline of the mind being aware of the bodily sensations that precede the arising of
discontentedness. In this way, one gains the ability to cut off and let go of cravings/
desires/attachments of the mind that are pulling towards forms, sounds, odors, flavors,
physical objects, and mental objects to eliminate discontentedness.
It is the mind’s mental longing with a strong eagerness towards the six external sense
bases through the six internal sense bases that is the cause of the discontent mind. The
mind craves pleasant feelings and when it gets the object of its affection, it experiences
happiness, excitement, and elation but the mind is discontent. If the mind does not
acquire the objects of its affection, it experiences sadness, anger, frustration, irritation,
annoyance, guilt, shame, fears, etc. - painful feelings. Or, the mind might experience
feelings that are neither painful-nor-pleasant such as boredom, loneliness, shyness,
displeased, uncomfortable, unsatisfied. All of these feelings and others are indications of
a discontent mind.
It is only when one deeply learns, reflects, and practices these Teachings while training
the mind using techniques such as Breathing Mindfulness Meditation that the mind will be
liberated through wisdom from the discontent feelings experienced in the unEnlightened
mind. Then in the moment as the mind experiences the arising of bodily sensations
indicating arising discontentedness, cut that off and let it go.
As the mind is being trained in meditation to cut off thoughts and let them go, the mind
develops the ability to become deeply aware of unwholesome thoughts, feelings, ideas,
perceptions, etc., arising and to then cut them off or let them go. This trains the mind over
repeated meditation training sessions to “let go”. Every time the mind wants to pull in any
direction towards the past, the future, thoughts, feelings, ideas, perceptions, etc., a
Practitioner should not judge the thoughts, label them, or even attempt to figure out
where they are coming from. You can just cut them off and let them go bringing the mind
back to the breath. The breath is the present moment and is the strong “post or pillar”.
291


Chapter 81
The Simile of The Tortoise
Monks, in the past a tortoise was searching for food along the bank of a river
one evening. On that same evening a jackal was also searching for food
along the bank of that same river. When the tortoise saw the jackal in the
distance searching for food, it drew its limbs and neck inside its shell and
passed the time keeping still and silent.
The jackal had also seen the tortoise in the distance searching for food, so
he approached and waited close by, thinking: When this tortoise extends one
or another of its limbs or its neck, I will grab it right on the spot, pull it out,
and eat it. But because the tortoise did not extend any of its limbs or its
neck, the jackal, failing to gain access to it, lost interest in it and departed.
So too, Monks, Māra the Evil One is constantly and continually waiting close
by you, thinking, ‘Perhaps I will gain access to him through the eye or
through the ear or through the nose or through the tongue or through the
body or through the mind.’ Therefore, Monks, reside guarding the doors of
The Six Sense Bases. Having seen a form with the eye...Having heard a
sound with the ear...Having smelt an odor with the nose...Having tasted a
flavor with the tongue...Having touched a physical object with the body…
Having recognized a mental object with the mind, do not grasp its signs and
features. Since, if you leave the eye sense base unguarded, the ear sense
base unguarded, the nose sense base unguarded, the tongue sense base
unguarded, the body sense base unguarded, the mind sense base
unguarded, evil unwholesome states of craving and displeasure might invade
you, practice the way of its restraint, guard the eye sense base, the ear
sense base, the nose sense base, the tongue sense base, the body sense
base, the mind sense base, undertake the restraint of the eye sense base,
the ear sense base, the nose sense base, the tongue sense base, the body
sense base, and the mind sense base.
When, Monks, you reside guarding the doors of The Six Sense Bases, Māra
the Evil One, failing to gain access to you, will lose interest in you and
depart, just as the jackal departed from the tortoise.
Drawing in the mind’s thoughts
As a tortoise draws its limbs into its shell,
Independent, not harassing others, fully extinguished.
A Monk would not blame anyone.
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(Reference: SN 35.240)
In this Teaching from Gotama Buddha, he shares Teachings to help Practitioners
understand that developing a “guard” over The Six Sense Bases is crucial for the
development of the mind on The Path to Enlightenment.
A Practitioner needs to deeply understand the problem of the unEnlightened mind which
is its mental longing and strong eagerness (craving/desire/attachment/wants/
expectations/grasping/holding), craving for sensual pleasures through The Six Sense
Bases. Due to the craving/desire/attachment for agreeable and pleasant sensual
pleasures, the mind causes itself to be discontent.
It is through training the mind to eliminate the defilement, or unwholesome root, of
craving/desire/attachment that one will be able to eliminate discontentedness and, thus,
liberate the mind.
So, when one observes the arising of craving/desire/attachment through The Six Sense
Bases or a form, sound, odor, flavor, physical object, or mental object has come in
contact with the eyes, ears, nose, tongue, body, or mind that arises any sort of discontent
feelings either pleasant, painful, or neither painful-nor-pleasant - cut it off and let it go.
Through constant dedication and effort to eliminate the arising pleasant feelings, painful
feelings, and feelings that are neither painful-nor-pleasant, eventually these feelings will
not ever arise in the mind.
But this comes with determination and diligence to guard the six doorways to
discontentedness ensuring that one can readily cut off and let go of the cravings/desires/
attachments that cause the mind to be discontent.
294


Chapter 82
The Simile of the Bowl of Oil
Monks, suppose that on hearing, ‘The most beautiful girl of the land! The
most beautiful girl of the land!’ a great crowd of people would assemble.
Now that most beautiful girl of the land would dance exquisitely and sing
exquisitely. On hearing, ‘The most beautiful girl of the land is dancing! The
most beautiful girl of the land is singing!’ an even larger crowd of people
would assemble. Then a man would come along, aspiring to live, not aspiring
to die, aspiring for peacefulness, uninterested in discontentedness.
Someone would say to him:
Good man, you must carry around this bowl of oil filled to the brim between
the crowd and the most beautiful girl of the land. A man with a drawn sword
will be following right behind you, and wherever you spill even a little of it,
right there he will cut off your head.
What do you think, Monks, would that man stop attending to that bowl of oil
and out of negligence turn his attention outwards?
‘No, Venerable Sir.’
I have made up this simile, Monks, in order to convey a meaning. This here is
the meaning: The bowl of oil filled to the brim: this is a designation for
mindfulness directed to the body.
Therefore, Monks, you should train yourselves thus: We will develop and
cultivate mindfulness directed to the body, make it our vehicle, make it our
basis, stabilize it, exercise ourselves in it, and fully perfect it.
Thus, Monks, should you train yourselves.
—————-
Monks, those who do not take part in mindfulness directed to the body do
not take part in the deathless (Enlightenment). Those who take part in
mindfulness directed to the body they take part in the deathless.
Monks, those who are unattentive about mindfulness directed to the body
are unattentive about the deathless. Those who are attentive about
mindfulness directed to the body are attentive about the deathless
(Enlightenment).
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(Reference: SN 47.20)
In this Teaching from Gotama Buddha, he shares a simile to help Practitioners understand
the importance in establishing mindfulness of bodily sensations or “mindfulness directed
to the body”.
He is explaining how the mind needs to be restrained from the tendency for the eye to
pull towards the direction of “the most beautiful girl of the land” and the ear to pull in the
direction of “crowd of people” with excitement.
Applying this to your daily life, as you are in situations where the mind wants to pull in the
direction of pleasant feelings to experience happiness, excitement, elation, thrill,
exhilaration, euphoria, etc., imagine a man walking right behind you with a sword about to
cut off the head should the mind pull in the direction of the eye, ear, nose, tongue, body,
or mind (i.e. The Six Sense Bases).
Instead, stabilize the mind and fully perfect restraining the mind from being pulled
towards agreeable contact and being repulsed by disagreeable contact. The mind can
develop the ability to guard the six doorways to discontentedness so that it can reside
peaceful, calm, serene, and content with joy - permanently.
296


Chapter 83
Great Good of Mindfulness Directed to the Body
Monks, those who do not take part in mindfulness directed to the body do
not take part in the deathless (Enlightenment). Those who take part in
mindfulness directed to the body take part in the deathless (Enlightenment).
Monks, those who are unattentive about mindfulness directed to the body
are unattentive about the deathless (Enlightenment). Those who are attentive
about mindfulness directed to the body are attentive about the deathless
(Enlightenment).
(Reference: AN 1.616)


In this Teaching from Gotama Buddha, he shares the importance of mindfulness of bodily
sensations, or “mindfulness directed to the body”, in training the mind towards the
attainment of Enlightenment.
“The Deathless” is another way of referring to Enlightenment. One who has attained
Enlightenment has escaped The Cycle of Rebirth and will no longer experience the
constant rounds of birth, sickness, aging, and death. Therefore, The Buddha is referring
to one who has attained Enlightenment as “The Deathless”.
Having attained Enlightenment in this life, a being is so peaceful, calm, serene, and
content with joy that the mind never experiences any discontent feelings. The mind has
eliminated 100% of all fears, including the fear of death. For the rest of one’s life, they will
never again experience any discontent feelings. So, at the time of their last death, there is
no death. The physical body dies and the mind separates from the physical body, referred
to as “Final Enlightenment”.
Therefore, because there is “no you”, (i.e. an Enlightened being has realized The Universal
Truth of Non-self), then “you” have not died but instead, the body and mind have just
separated. This is referred to as “the breaking-up of the body after death”. It is the
physical body that dies and the mind that separates from the physical body at death. But,
for one who has attained Enlightenment, there is no longer any rebirth through The Cycle
of Rebirth, therefore, an Enlightened being is considered to be “The Deathless”.
If one is “unattentive about mindfulness directed to the body”, then they are “unattentive
about the deathless (Enlightenment)”. In other words, one who does not develop
mindfulness of bodily sensations is complacent towards the attainment of Enlightenment.
If one is “attentive about mindfulness directed to the body”, then they are “attentive about
the deathless (Enlightenment)”. In other words, one who does develop mindfulness of
bodily sensations is diligent towards the attainment of Enlightenment.
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The Buddha left The Teachings of what happens when one attains Enlightenment and
dies as an “undeclared” Teaching. He did not share what does or does not happen once
Enlightenment is attained and there is death.
I suspect The Buddha did this for one of these reasons:
1.) The Buddha only ever taught what he had direct knowledge of and had experienced
for himself. Because he had never attained Enlightenment and died, he may not have
known what was next, if anything, so therefore he left what happens after the death of an
Enlightened being as “undeclared”.
2.) If The Buddha was aware that there is something next after a being has attained
Enlightenment and dies, it must be as good or better than Enlightenment itself. If there is
something that does happen after death of an Enlightened being, The Buddha could have
wisely left this as an “undeclared” Teaching so that the unEnlightened mind does not
develop a craving/desire/attachment (i.e. mental longing with a strong eagerness) for
what may come after death.
An unEnlightened Practitioner has so many cravings/desires/attachments to eliminate
from the mind, a wise Teacher who knows of something beneficial that comes after the
death of an Enlightened being would not provide Teachings on what that is as a way of
ensuring their Students do not develop a craving/desire/attachment for any potential
afterlife. Gotama Buddha, if he did know of something that does come next, wisely left
this as an undeclared Teaching ensuring his Students did not develop a craving/desire/
attachment for any potential afterlife hindering Enlightenment. The goal of a Teacher who
is sharing Teachings on The Path to Enlightenment, and definitely the goal of a Buddha, is
to guide Students to Enlightenment. Through leaving any potential discussion of an
afterlife as undeclared, this would be a compassionate way to ensure one’s Teachings are
not creating hindrances towards the attainment of Enlightenment but instead, eliminates
any and all hindrances through sharing The Teachings that do lead to Enlightenment.
3.) The Buddha only ever shared Teachings that lead to Enlightenment. While all the
wisdom a Buddha acquires as part of their independent journey to Enlightenment is
represented by all the leaves in all the trees of the forest, what is needed to attain
Enlightenment is represented only by the few leaves collected in one’s hands.
If there is something that happens for an Enlightened being after death, knowing that is
not required for the attainment of Enlightenment. Only those Teachings that are needed
for the attainment of Enlightenment need to be shared with Students so they can focus
the mind on learning, reflecting, and practicing those Teachings. Anything beyond that,
would just be distracting and potentially take away from the core and central Path to
Enlightenment.
An Enlightened being’s mind is so peaceful, calm, serene, and content with joy residing
only in the present moment, an Enlightened being is not going to care or be concerned
with what is next after death. They have overcome the most significant challenge ever,
which is to eliminate 100% of all discontentedness in the mind. Having attained that goal
through determination, dedication, and diligence to one’s practice and having overcome
the fear of death, an Enlightened being is not going to care what is next, if anything at all.
At death, an Enlightened being will not be reborn in The Cycle of Rebirth. There is no
reason to ever share what may or may not happen to an Enlightened being after death.
298


Chapter 84
Training a Mind Filled with Loving-Kindness,
without Hostility or Ill Will
Monks, there are these five courses of speech that others may use when
they address you:
(1) Their speech may be timely or untimely,
(2) true or untrue,
(3) gentle or harsh,
(4) connected with benefit or unbeneficial,
(5) spoken with a mind of loving-kindness or with inner hate.
Herein, Monks, you should train thus:
Our minds will remain unaffected, and we shall speak no evil words; we shall
reside compassionate for their welfare, with a mind of loving-kindness,
without inner hate. We shall reside enveloping that person with a mind filled
with loving-kindness, and starting with him, we shall reside enveloping the
all-encompassing world with a mind filled with loving-kindness, abundant,
joyful, immeasurable, without hostility and without ill will. That is how you
should train, Monks.
Monks, suppose a man came with crimson, turmeric, indigo, or carmine and
said: I shall draw pictures and make pictures appear on empty space.
What do you think, Monks? Could that man draw pictures and make pictures
appear on empty space?
‘No, Venerable Sir’
Why is that?
Because empty space is formless and invisible; he cannot possibly draw
pictures there or make pictures appear there. Eventually the man would reap
only tiredness and disappointment.
So too, Monks, there are these five courses of speech that others may use
when they address you.
Herein, Monks, you should train thus: Our minds will remain unaffected, and
we shall speak no evil words; we shall reside compassionate for their
299


welfare, with a mind of loving-kindness, without inner hate. We shall reside
enveloping them with a mind filled with loving-kindness; and starting with
them, we shall reside enveloping the all-encompassing world with a mind
filled with loving-kindness, abundant, joyful, immeasurable, without hostility
and without ill will: That is how you should train, Monks.
(The Buddha also spoke several other similes. A simile of a man who came
with a hoe and a basket and said ‘I shall make this great earth to be without
earth’. A simile of a man with a blazing grass-torch and said ‘I shall heat up
and burn away the river Ganges with this blazing grass-torch’. Eventually that
man would reap only tiredness and disappointment.)
Monks, even if criminals were to sever you savagely limb by limb with a two-
handled saw, he who gave rise to a mind of hate towards them would not be
practicing my Teachings.
Herein, Monks, you should train thus: Our minds will remain unaffected, and
we shall speak no evil words; we shall reside compassionate for their
welfare, with a mind of loving-kindness, without inner hate. We shall reside
enveloping them with a mind filled with loving-kindness; and starting with
them, we shall reside enveloping the all-encompassing world with a mind
filled with loving-kindness, abundant, joyful, immeasurable, without hostility
and without ill will: That is how you should train, Monks.
Monks, if you keep this advice on the simile of the saw constantly in mind,
do you see any course of speech, insignificant or significant, that you could
not endure?
‘No, Venerable Sir.’
Therefore, Monks, you should keep this advice on the simile of the saw
constantly in mind. That will lead to your welfare and peacefulness for a long
time.
(Reference: MN 21)


In this Teaching from Gotama Buddha, he shares the types of speech that one may
encounter in the course of their daily life.
People may speak to you in the following ways:
(1) Their speech may be timely or untimely,
(2) true or untrue,
(3) gentle or harsh,
(4) connected with benefit or unbeneficial,
(5) spoken with a mind of loving-kindness or with inner hate.
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However one should choose to speak to you, The Buddha provides guidance that a
Practitioner who is training their mind towards the attainment of Enlightenment should
remain unaffected residing with a mind filled with loving-kindness. “Our minds will remain
unaffected, and we shall speak no evil words; we shall reside compassionate for their
welfare, with a mind of loving-kindness, without inner hate”.
Hate is not eliminated and extinguished through being hateful. Hate can only be
eliminated and extinguished through the practice of loving-kindness.
While this may be challenging and completely opposite of what you have been taught or
practiced your entire life, continuing to be angry, hateful, or have ill will is only going to
produce more anger, hatred, and ill will towards you. This is The Natural Law of Kamma of
“cause and effect” or “action and results”, essentially the results of your decisions.
The reason why anger, hatred, and ill will is continuing around you is because you are
continuing to put that out into the world, therefore, it will continue to come back to you. It
is only when you train the mind to improve your wisdom, moral conduct, and mental
discipline that you will see a different result.
Continuing to do what you have done in the past will only produce the same results as
you are experiencing now. It is only when you make changes to your life practice that you
will observe improvements to the condition of the mind and your life.
While others may speak to you untimely, untrue, harsh, unbeneficial, with a mind of inner
hate and blamefully, you will need to train the mind to speak at the right time, truthful,
gentle, beneficially, with a mind of loving-kindness, and blamelessly to attain
Enlightenment.
Learning, reflecting, and practicing The Five Factors of Well Spoken Speech is highly
important to ensure one is not causing harm through their speech or communication.
Improving your practice to accomplish this goal is going to take patience and dedication
to ensure you are working in the direction of Right Speech.
Through a well developed practice of Breathing Mindfulness Meditation and Loving-
kindness Meditation, a Practitioner can transform the mind eliminating craving, anger, and
ignorance (unknowing of true reality) making it much easier to practice Right Speech and
all the other Teachings on The Path to Enlightenment.
The mind needs to be filled and permeating with loving-kindness for all beings for one to
attain Enlightenment. Anger, hatred, ill will and all the lesser versions of these qualities of
mind, do not exist in the mind of an Enlightened being. It is training the mind through a
well developed practice of The Eight Fold Path that the mind can be trained to fully
extinguish all unwholesome Kamma to include Breathing Mindfulness Meditation and
Loving-kindness Meditation. Then, in daily life, one needs to ensure they are practicing
The Eight Fold Path to perfection in all situations and interactions.
Through the continuous patience and diligence to learn and practice in this way, a
Practitioner will move the mind towards the ultimate goal of Enlightenment.
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Chapter 85
Benefits of Developing Various Kinds of
Meditation
Rāhula, develop meditation on loving-kindness; for when you develop
meditation on loving-kindness, any ill will will be abandoned.
Rāhula, develop and cultivate the mind on compassion; for when you
develop and cultivate the mind on compassion, any cruelty will be
abandoned.
Rāhula, develop and cultivate the mind on sympathetic joy; for when you
develop and cultivate the mind on sympathetic joy, any jealousy will be
abandoned.
Rāhula, develop and cultivate the mind on equanimity; for when you develop
and cultivate the mind on equanimity, any aversion will be abandoned.
Rāhula, develop meditation on unattractiveness of the body; for when you
develop meditation on unattractiveness of the body, any lust will be
abandoned.
Rāhula, develop meditation on the perception of impermanence; for when
you develop meditation on the perception of impermanence, the conceit ‘I
am’ will be abandoned.
(Reference: MN 62)


In this Teaching from Gotama Buddha, he shares with his son Rāhula to develop
meditation on six (6) qualities of mind.
The first four (4) of these mental states are often referred to as “The Brahma-viharas”.
1.) Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A
genuine interest in seeing all beings be well.
2.) Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
3.) Sympathetic joy (Pāli: muditā) is joy for others’ success, even if you did not contribute
to it.
4.) Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,
especially in a difficult situation; treating everyone impartially.
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5.) Unattractiveness of the body is developed to abandon the fetter/taint/pollution of
“sensual desire”.
6.) Perception of impermanence is developed to train the mind to realize The Universal
Truth of Impermanence so that it will be disinterested in craving/desire/attachment and to
eliminate the fetter/taint/pollution of “conceit”.
“Rāhula, develop meditation on loving-kindness; for when you develop meditation
on loving-kindness, any ill will will be abandoned”: Loving-kindness is cultivated
through Loving-kindness Meditation and will then need to be practiced in daily life to help
the mind eliminate anger/hatred/ill will filling up the mind with loving-kindness.
“Rāhula, develop and cultivate the mind on compassion; for when you develop and
cultivate the mind on compassion, any cruelty will be abandoned”: Compassion is
cultivated, to a certain extent, with Loving-kindness Meditation as that meditation tends
to develop compassion in the mind but, this will also need to be practiced in daily life.
“Rāhula, develop and cultivate the mind on sympathetic joy; for when you develop
and cultivate the mind on sympathetic joy, any jealousy will be abandoned”:
Sympathetic joy is cultivated through actively cutting off and letting go of any feelings of
jealousy or envy in daily life. When situations arise where it is observed that the mind has
jealousy or envy, the Practitioner needs to cut off and let go of those unwholesome
feelings, and arise the wholesome mental state of sympathetic joy.
“Rāhula, develop and cultivate the mind on equanimity; for when you develop and
cultivate the mind on equanimity, any aversion will be abandoned”: Equanimity is
cultivated through training the mind in Breathing Mindfulness Meditation to reside
peaceful and content but more actively in daily life when difficult situations arise. As a
difficult situation is experienced, a Practitioner will need to arise equanimity cutting off
and letting go of any uncalmness or unsteadiness that arises in the mind bringing the
mind to the middle practicing mental calmness, composure, and evenness of temper,
especially in a difficult situation.
Allowing the mind to be shaken up to become unsteady will only create more difficulties
by the mind being uncalm.
Calm —> Mindfulness —> Concentration —> Wisdom
It is calmness of mind that leads to a Practitioner being able to practice mindfulness (i.e.
awareness of mind). By practicing mindfulness, the mind can then be concentrated (i.e.
singleness of mind with focus). With concentration, a Practitioner can access wisdom to
make wise decisions leading to wholesome outcomes.
But, allowing the mind to become uncalm, will have the downstream negative effects of
inhibiting the practice of mindfulness (i.e. awareness of mind), concentration (i.e.
singleness of mind with focus), and then being unable to access wisdom to make wise
decisions leading to wholesome outcomes. Allowing the mind to be uncalm or shaken up
can create a situation where, due to a lack of being able to access wisdom, the situation
turns from bad to worse or even detrimental. Through maintaining one’s calmness and
composure, they can then make wise decisions to improve the situation based in wisdom.
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Observing a difficult situation and then arising equanimity to maintain calmness needs to
be developed and cultivated so that it becomes first nature during any and all life
situations.
“Rāhula, develop meditation on unattractiveness of the body; for when you develop
meditation on unattractiveness of the body, any lust will be abandoned”: A
Practitioner can use Thirty-Two Part Body Meditation to develop the unattractiveness of
the body to reduce and eliminate the fetter/taint/pollution of mind described as sensual
desire to include sexual contact. There is also a meditation where one can observe
images of a corpse or be in the presence of a corpse to develop unattractiveness of the
body.
Through training the mind to observe the unattractiveness of the body, a Practitioner can
then train the mind to eliminate the desire for sexual contact, when or if they are ready to
accomplish this goal.
“Rāhula, develop meditation on the perception of impermanence; for when you
develop meditation on the perception of impermanence, the conceit ‘I am’ will be
abandoned”: A Practitioner can use Breathing Mindfulness Meditation as a general
approach to developing the perception of impermanence and deeply soak this into the
mind through observing that all thoughts, feelings, ideas, bodily sensations, sounds, etc.
are impermanent as one meditates. But, to eliminate the conceit ‘I am’, it is suggested
that you use the Meditation to Realize Non-self, 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).
In addition to employing the Meditation to Realize Non-self, a Practitioner will need to be
observant of the mind through practice of Right Mindfulness that as conceit arises in the
mind, to cut it off and let it go so that it can be actively eliminated.
Meditation alone will not completely transform the mind towards any of the wholesome
qualities discussed by The Buddha. But through a combination of meditation and
applying the entire Eight Fold Path in daily life, a Practitioner can train the mind to
eliminate the unwholesome qualities of mind and arise the wholesome qualities of mind
mentioned in this Teaching from The Buddha.
Detailed explanation of The Brahma-viharas is available in this same book series found in
Chapter 14 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Detailed explanation to develop a meditation practice 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).
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Chapter 86
One Who Is Capable of Entering and Residing in
Right Concentration
Monks, possessing five qualities, a Monk is incapable of entering and
residing in Right Concentration.
What five?
Here, a Monk cannot patiently endure forms, sounds, odors, flavors, and
physical objects. Possessing these five qualities, a Monk is incapable of
entering and residing in Right Concentration.
Monks, possessing five (other) qualities, a Monk is capable of entering and
residing in Right Concentration.
What five?
Here, a Monk can patiently endure forms, sounds, odors, flavors, and
physical objects. Possessing these five qualities, a Monk is capable of
entering and residing in Right Concentration.
(Reference: AN 5.113)


In this Teaching from Gotama Buddha, he shares how a Practitioner’s mind will need to be
developed to be unaffected by forms, sounds, odors, flavors, and physical objects to
experience Right Concentration or the Jhānas.
The mind needs to be distant from “sensual desire”, or in other words, have diminished
its craving/desire/attachment for seeing agreeable forms through the eyes, hearing
agreeable sounds through the ears, smelling agreeable odors through the nose, tasting
agreeable flavors through the tongue, and touching agreeable physical objects through
the body.
A Practitioner is unable to experience Right Concentration (i.e. experience the Jhānas) if
the mind “cannot patiently endure” forms, sounds, odors, flavors, and physical objects.
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Chapter 87
Do Concentration in the Morning, in the
Middle of the Day, and in the Evening
Monks, possessing three factors, a shopkeeper is capable of acquiring
wealth not yet acquired and of increasing wealth already acquired.
What three?
Here, a shopkeeper diligently applies himself to his work in the morning, in
the middle of the day, and in the evening.
Possessing these three factors, a shopkeeper is capable of acquiring wealth
not yet acquired and of increasing wealth already acquired.
So too, possessing three factors, a Monk is capable of achieving a
wholesome state not yet attained and of increasing a wholesome state
already attained.
What three?
Here, a Monk diligently applies himself to an object of concentration in the
morning, in the middle of the day, and in the evening.
Possessing these three factors, a Monk is capable of achieving a wholesome
state not yet attained and of increasing a wholesome state already attained.
(Reference: AN 3.19)
In this Teaching from Gotama Buddha, he shares to train the mind in meditation at three
(3) times during the day, morning, midday, and evening.
This is a practice that most Practitioners will need to build up over time. You may or may
not be able to accomplish this goal as you first get started but instead, gradually train the
mind to establish a practice where you are meditating 2-3 times per day for 30 minutes or
more per session.
This will produce the best results.
Detailed explanation to develop a meditation practice 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).
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Chapter 88
Remote Lodgings in Forests and
Jungle Groves Are Hard to Endure
‘Venerable Sir, I wish to retreat to remote lodgings in forests and jungle
groves.’
Remote lodgings in forests and jungle groves are hard to endure, Upāli.
Solitude is hard to undertake and hard to delight in. When he is alone, the
woods steal the mind of a Monk who does not gain concentration. It can be
predicted that one who says ‘I do not gain concentration, yet I will retreat to
remote lodgings in forests and jungle groves’ will either sink or float away.
Suppose, Upāli, there was a large lake, and a bull elephant seven or eight
cubits in size would come along. He might think: Let me enter this lake and
playfully wash my ears and back. I will bathe and drink, come out, and set off
wherever I want. He then enters the lake and playfully washes his ears and
back. He bathes and drinks, comes out, and sets off wherever he wants.
How so? Because his large body finds a footing in the depths.
Then a hare or a cat comes along. It might think: How is a bull elephant
different from myself? I’Il enter this lake and playfully wash my ears and
back. I will bathe and drink, come out, and set off wherever I want. Then,
without reflecting, it hastily enters the deep lake. It can be predicted that it
will either sink or float away.
Why so? Because its small body does not find a footing in the depths.
So too, it can be predicted that one who would say: I do not gain
concentration, yet I will retreat to remote lodgings in forests and jungle
groves; will either sink or float away.
Come, Upāli, reside within The Community. While you reside within The
Community you will be at ease.
(Reference: AN 10.99)


307

In this Teaching from Gotama Buddha, he provides guidance to his Student Upāli that he
should consider not going to the forest as he is not prepared for the harshness of living
alone in the jungle.
One of the roles of a Teacher is to understand the development of their Students on The
Path to Enlightenment and provide guidance as appropriate for their development. It is
the Student’s responsibility to seek guidance but having done so, a Teacher will need to
provide guidance appropriate to the Student’s current stage of development.
The Buddha feels the Student Upāli is not prepared or ready for the seclusion of being
alone in the forest and suggests that if he goes into the jungle, he will “either sink or float
away” much like a rabbit (hare) or a cat that enters a lake unprepared instead of like an
elephant.
The elephant is prepared, strong, and able to enter the lake, experience benefit, and leave
safely. But, the hare or cat is unable to accomplish the same beneficial results because
they do not have the same qualities as the elephant to be able to establish a footing to
exit the lake. The hare or cat “without reflecting, hastily enters the deep lake”. They have
not taken the time to consider whether they were prepared for the challenge ahead.
A Practitioner who is well developed in their practice may be prepared for seclusion or a
lengthy meditation retreat. A Practitioner who is early in the development of their practice
most likely will not experience the same benefit or be prepared for seclusion or a lengthy
meditation retreat.
It is important to challenge the mind and one’s practice as you progress on The Path to
Enlightenment. But, it is also important to ensure one is not over challenged as this could
dissuade you from further development and detract from the overall goal of progressing
towards Enlightenment.
It is important to know whether your practice is well developed such as an elephant
where you will find a footing and be able to progress through challenges or you are a
hare/cat where you will not find a footing and sink or float away.
Consulting with a Teacher to seek guidance as you progress and embark on various
aspects of developing your practice and testing the mind is important. Without the
guidance of a Teacher, a Student would be unable to train the mind to attain
Enlightenment.
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Chapter 89
Four Times, Rightly Developed and Coordinated,
Gradually Culminate in the
Destruction of the Taints
Monks, these four times, rightly developed and coordinated, gradually
culminate in the destruction of the taints.
What four?
The time for listening to The Teachings, the time for discussing The
Teachings, the time for serenity, and the time for wisdom.
These four times, rightly developed and coordinated, gradually culminate in
the destruction of the taints.
Just as, when it is raining and the rain pours down in thick droplets on a
mountain top, the water flows down along the slope and fills the clefts,
gullies, and creeks; these, becoming full, fill up the pools; these, becoming
full, fill up the lakes; these, becoming full, fill up the streams; these,
becoming full, fill up the rivers; and these, becoming full, fill up the great
ocean; so too, these four times, rightly developed and coordinated, gradually
culminate in the destruction of the taints.
(Reference: AN 4.147)


In this Teaching from Gotama Buddha, he shares the four (4) times to gradually develop
the mind to eliminate The Ten Fetters (i.e. taints/pollution of mind).
1.) “The time for listening to The Teachings” is when a Practitioner seeks understanding
through learning with a Teacher as they share discourses to guide Students to learn,
reflect, and practice The Teachings. A Practitioner will need to make time to learn directly
with a Teacher. A Practitioner will be unable to learn these Teachings alone and attain
Enlightenment alone without a Teacher. Only a true Buddha would be able to accomplish
that goal. The last Buddha currently known to the world existed over 2,500 years ago.
Seeking guidance with a Teacher through listening to The Teachings will gradually lead
towards the elimination of The Ten Fetters.
2.) “The time for discussing The Teachings” is beneficial as a Practitioner is able to
converse with others who are interested to have open discussions about The Teachings.
This will help a Practitioner to develop their understanding of The Teachings due to the
insight and effort needed to discuss The Teachings with others. Open discussions about
The Teachings can further develop the mind’s understanding through needing to articulate
The Teachings confirming one’s own understanding. It is important to ensure that you are
discussing The Teachings with someone who is interested in discussing The Teachings
rather than, attempting to forcefully share with arrogance or pride.
There is no obligation to share these Teachings with others. The discussion that Gotama
Buddha is recommending is open dialogue where Students are able to confirm their
understanding through joint sharing, not actually through teaching others.
In order to teach others, it is important to have acknowledgement from your Teacher that
you are prepared to share these Teachings with others so that it is confirmed that your
practice has developed to a point where you are capable to share these Teachings and
take on the responsibility of guiding Students on The Path to Enlightenment.
If you attempted to share these Teachings without your Teacher’s support, you would find
it extremely difficult to successfully guide others along The Path to Enlightenment and
you will most likely be causing more harm than benefit.
Do not be in a hurry or make a rushed decision to share these Teachings. The very best
Teacher would need to first be a very deep Practitioner. It is through developing your own
practice of these Teachings that you will have the wisdom to be able to help others along
The Path to Enlightenment. Focus on your own growth and development so that you can
experience liberation of mind or Enlightenment. Rushing to take on Students as a Teacher
is oftentimes based in “conceit” (i.e. arrogance or pride). Taking on Students is a
significant responsibility and should only be done so with deep reflection and support
from your Teacher. Taking on Students too early can actually impede your own progress
on The Path to Enlightenment as the time and effort involved in sharing these Teachings
with Students can take away from your own learning and development along the path.
3.) “The time for serenity” is ensuring the mind has time to rest and relax. To progress
towards the attainment of Enlightenment and to attain Enlightenment, a Practitioner will
need to dedicate much time, effort, and energy towards the inner work to train the mind. If
the mind is not in the middle, this can be exhausting. Therefore, a Practitioner needs to
know when to apply effort towards progressing in their practice and when to rest and
310


relax while not allowing the mind to become complacent. The mind needs to find the
middle as it relates to learning and progressing on The Path to Enlightenment.
There are going to be periods of significant growth and times where growth is more slow.
That is normal as the mind gradually progresses towards Enlightenment. And, as a
Practitioner is progressing, they will need to know when to allow for rest and relax while
ensuring they do not allow the mind to become complacent.
4.) “The time for wisdom” is to apply the wisdom of these Teachings in a given situation to
ensure a wholesome outcome.
To eliminate The Ten Fetters and attain Enlightenment, a Practitioner will need to develop
wisdom through listening to The Teachings, discussing The Teachings, taking time for rest
and relaxation, and then apply the acquired wisdom in daily life. It is through practice of
The Teachings through applying wisdom that the condition of the mind is improved.
Applying the wisdom of these Teachings in daily life will gradually lead towards the
elimination of The Ten Fetters and attainment of Enlightenment.
Just like during a rain storm the water is directed from the mountain top, down a slope to
fill the clefts, gullies, and creeks along with the pools, lakes, streams, and rivers flowing
into the ocean, when a Practitioner chooses to listen to The Teachings, discuss The
Teachings, take time for rest and relaxation, and then apply the acquired wisdom in daily
life, this will all gradually lead to the elimination of The Ten Fetters and attainment of
Enlightenment.
You are welcome to progress in your practice by learning these Teachings through the
resources provided in books, audiobooks, videos, podcast, online classes, in-person
learning, and all the other ways, these Teachings are shared with you openly and freely
while seeking guidance with a Teacher. This book has contact information for you to be
able to connect with a Teacher and a Community of Practitioners where you will be
welcomed to learn and practice these Teachings.
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Chapter 90
One Should Be Mindful and Clearly Aware
Monks, a Monk should be mindful and clearly aware, this is my instruction to
you.
And how is a Monk mindful?
Here, a Monk resides reflecting on the body as body, dedicated, clearly
aware and mindful, having put aside craving and worry for the world, and
likewise with regard to feelings, mind, and mental objects.
That is how a Monk is mindful.
And how is a Monk clearly aware?
Here, a Monk, when going forward or backward, is aware of what he is
doing; in looking forward or back he is aware of what he is doing; in bending
and stretching he is aware of what he is doing; in carrying his inner and outer
robe and bowl he is aware of what he is doing; in eating, drinking, chewing
and tasting he is aware of what he is doing; in passing excrement or urine he
is aware of what he is doing; in walking, standing, sitting or lying down, in
keeping awake, in speaking or in staying silent, he is aware of what he is
doing.
That is how a Monk is clearly aware.
A Monk should be mindful and clearly aware, this is my instruction to you.
(Reference: DN 16)
312

The Importance of
The Tathāgata’s Words
314


Chapter 91
Why Every Practitioner Should Study
The Tathāgata’s Words
Words Which Should Be Studied, Learned, and
Investigated in the Foremost Assembly
Here, in this kind of assembly, when those discourses are being recited that
are mere poetry composed by poets, beautiful in words and phrases,
created by outsiders, spoken by (their) disciples, the Monks do not want to
listen to them, do not lend an ear to them, or apply their minds to understand
them; they do not think those teachings should be studied and learned.
But when those discourses spoken by The Tathāgata are being recited that
are deep, deep in meaning, world-transcending, connected with emptiness,
the Monks want to listen to them, lend an ear to them, and apply their minds
to understand them; they think those Teachings should be studied and
learned. And having learned those Teachings, they question each other
about them and investigate them thoroughly, (asking): How is this? What is
the meaning of this? (They) disclose to (others) what is obscure and clarify
what is unclear, and dispel their confusion about numerous
misunderstandings.
This is called the assembly trained in investigation, not in conceited talk.
(Reference: AN 2.42)


Words that Should Be Studied and Mastered
(Simile of the Drum Peg)
Monks, once in the past the Dasārahas had a kettle drum called the
Summoner. When the Summoner became cracked, the Dasārahas inserted
another peg.
Eventually the time came when the Summoner’s original drumhead had
disappeared and only a collection of pegs remained.
So too, Monks, the same thing will happen with the Monks in the future.
When those discourses spoken by The Tathāgata that are deep, deep in
meaning, world-transcending, dealing with emptiness, are being recited, they
will not be eager to listen to them, nor lend an ear to them, nor apply their
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minds to understand them; and they will not think those Teachings should be
studied and mastered. But when those discourses that are mere poetry
composed by poets, beautiful in words and phrases, created by outsiders,
spoken by (their) disciples, are being recited, they will be eager to listen to
them, will lend an ear to them, will apply their minds to understand them;
and they will think those teachings should be studied and mastered.
In this way, Monks, those discourses spoken by The Tathāgata that are
deep, deep in meaning, world-transcending, dealing with emptiness, will
disappear….
Therefore, Monks, you should train yourselves thus: When those discourses
spoken by The Tathāgata that are deep, deep in meaning, world-
transcending, dealing with emptiness, are being recited, we will be eager to
listen to them, will lend an ear to them, will apply our minds to understand
them; and we will think those Teachings should be studied and mastered.
Thus should you train yourselves.
(Reference: SN 20.7)
Words from Singleness of Mind
Aggivessana, ... The Tathāgata teaches The Teachings to others only to give
them knowledge. When the talk is finished, Aggivessana, then I steady my
mind internally, quieten it, bring it to singleness, and concentrate it on that
same sign of concentration as before, in which I constantly reside.
(Reference: MN 36)
Words that Are Just So Not Otherwise
From the night he fully awakened, Monks, until the night he attains Final
Nibbāna (Final Enlightenment), in this interval, whatever he speaks, talks of,
and expounds, all that is just so, not otherwise…
(Reference: AN 4.23)
Words of Immediately Effective Teachings
Good, Monks. So you have been guided by me with these Teachings, which
are visible here and now, immediately effective, inviting inspection, onward
leading, to be experienced by the wise for themselves…
(Reference: MN 38.25)
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Words of The Teachings and Discipline
Words to Be Resided with as One’s Own Island as One’s Own Refuge
…Ānanda, it may be that you will think: ‘The Teacher’s instruction has
ceased, now we have no Teacher!’ It should not be seen like this, Ānanda,
for what I have taught and explained to you as Teachings and discipline will,
at my passing, be your Teacher...
Those Monks, Ānanda, either now or after I am gone, who reside with
themselves as their own island, with themselves as their own refuge, with no
other refuge; who reside with The Teachings as their island, with The
Teachings as their refuge, with no other refuge — it is these Monks, Ānanda,
who will be for me greatest of those dedicated to the training.
(Reference: DN 16)
Words to Be Undertook as Taught
Not to Be Abolished
As long as the Monks do not give instruction on anything that has not been
taught or abolish anything that has already been taught, but undertake and
practice the training guidelines as they have been taught, only growth is to
be predicted for them, not decline.
(Reference: DN 16)
In this collection of Teachings from Gotama Buddha, he shares why a Practitioner should
learn the discourses as he taught them to represent The Teachings that lead to
Enlightenment.
There are many places where Teachings are being shared and referenced to as being
Buddhist Teachings but, due to impermanence, as you investigate you might come to
discover that what is being shared is in conflict with The Words of The Buddha.
Learning and practicing The Teachings of The Buddha through his own words will
produce the best results. The collection of Teachings assembled here help to support this
through The Buddha’s own words shared during his lifetime.
Sharing Teachings that are not connected to The Words of The Buddha would only prove
to be misleading and create obstacles for a Practitioner in the attainment of
Enlightenment.
Everything I share is confirmed in four (4) different ways so that I know it is the truth and
you can discover that same truth.
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1.) What I share is in The Pāli Canon: The Pāli Canon is the largest, most complete source
of Gotama Buddha’s Teachings. Sourcing what you learn and practice back to this
original source text ensures that you are learning and practicing what The Buddha taught.
2.) I did not believe what was in The Pāli Canon, instead, I practiced it to determine the
truth for myself. Through practicing The Teachings, one can observe the condition of the
mind is improving and moves to being peaceful, calm, serene, and content with joy -
permanently. If a Practitioner is observing this through what they are learning, then they
know they are learning and practicing the truth because it is working to improve the
condition of the mind.
3.) I share what I discovered with Students and it is working to improve the condition of
their mind. Through all the years that I have been teaching, Students report that what they
are learning with me is improving the condition of their mind as they are seeing situations
that once caused anger or other unwelcome feelings, no longer produce those same
feelings. They can observe the condition of their mind is improving.
4.) Thai people confirm that what they learned from well known Enlightened Masters of
Buddhist Teachings are the same Teachings that I share. As Thai people have had
Buddhist Teachings in their culture for 800-1200 years, they know how to determine if
someone is or is not Enlightened. They have people in their community who they know
are Enlightened, because they can observe it for themselves. What Thai people learn in
the Thai language is the same thing that I share in English, according to Thai people who
are deeply familiar with The Buddha’s Teachings and The Path to Enlightenment.
Having dedicated time, effort, energy, and resources to confirm The Teachings of The
Buddha in this way, a Practitioner can have confidence that what is being shared with you
are The Teachings of The Buddha and works to produce an Enlightened mind.
“From the night he fully awakened, Monks, until the night he attains Final Nibbāna (Final
Enlightenment), in this interval, whatever he speaks, talks of, and expounds, all that is just
so, not otherwise…”
The Buddha’s Enlightenment was accomplished gradually over the course of many
lifetimes. In the life that he became a Fully Perfectly Enlightened Buddha, he taught for 45
years sharing The Teachings that lead to Enlightenment with all those who chose to learn
and practice his Teachings. His active journey to Enlightenment in his last life took 6 years
of gradual training and gradual practice resulting in gradual progress. His mind gradually
realized Enlightenment. However, some people mistakenly believe that his Enlightenment
occurred in an instant. This Teaching is essentially explaining that from the time he was
known to have attained Enlightenment until the final death, The Buddha shared The
Teachings on The Path to Enlightenment with tireless effort and energy. This Teaching is
not sharing that he attained Enlightenment in just one night but instead, all that he spoke
of and explained as Teachings is The Path to Enlightenment.
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Chapter 92
The Noble Eight Fold Path is
The Wholesome Practice Instituted
Ānanda, I instituted that wholesome practice, which leads to complete
liberation, to freedom from strong feelings, to elimination, to peace, to direct
knowledge (experience), to Enlightenment, to Nibbāna.
And what is that wholesome practice?
It is this Noble Eight Fold Path; that is, Right View, Right Intention, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and
Right Concentration.
Ānanda, I say to you: continue this wholesome practice instituted by me and
do not be the last man. Ānanda, when there are two men living, he under
whom there occurs a breach of this wholesome practice - he is the last man
among them.
Therefore, Ānanda, I say to you: continue this wholesome practice instituted
by me and do not be the last man.
(Reference: MN 83)
In this Teaching from Gotama Buddha, he shares that The Eight Fold Path is “The Path to
Enlightenment” resulting in “complete liberation, to freedom from strong feelings, to
elimination, to peace, to direct knowledge (experience), to Enlightenment, to Nibbāna”.
He encourages one of his close Students Ānanda to stay dedicated to this “wholesome
practice” and “do not be the last man” to attain Enlightenment.
Detailed explanation of The Eight Fold Path is available in this same book series found in
the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).
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The Story of
The Buddha’s Last Days
320


Chapter 93
The Buddha’s Last Days
Sāriputta, there are certain Ascetics and Brāhmins whose doctrine and view
is this: As long as this good man is still young, a black-haired young man
endowed with youthfulness, in the prime of life, so long is he perfect in his
clear wisdom.
But when this good man is old, aged, burdened with years, advanced in life,
and come to the last stage, being eighty, ninety, or a hundred years old, then
the clarity of his wisdom is lost. But it should not be regarded so. I am now
old, aged, burdened with years, advanced in life, and come to the last stage:
my years have turned eighty.
Now suppose that I had four disciples with a hundred years lifespan, perfect
in mindfulness, recall (of The Teachings), memory, and clarity of wisdom.
Just as a skilled archer, trained, practiced, and tested, could easily shoot a
light arrow across the shadow of a palm tree, suppose that they were even
to that extent perfect in mindfulness, recall (of The Teachings), memory, and
clarity of wisdom.
Suppose that they continuously asked me about The Four Foundations of
Mindfulness and that I answered them when asked and that they
remembered each answer of mine and never asked a subsidiary question or
paused except to eat, drink, consume food, taste, urinate, defecate, and rest
in order to remove sleepiness and tiredness. Still The Tathāgata’s explanation
of The Teachings, his explanations of factors of The Teachings, and his
replies to questions would not yet come to an end, but meanwhile those four
disciples of mine with their hundred years lifespan would have died at the
end of those hundred years.
Sāriputta, even if you have to carry me about on a bed, still there will be no
change in the clarity of The Tathāgata’s wisdom.
Rightly speaking, were it to be said of anyone: A being not subject to
ignorance/delusion has appeared in the world for the welfare and
peacefulness of many, out of compassion for the world, for the good,
welfare, and peacefulness of gods and humans, it is of me indeed that rightly
speaking this should be said.
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Then the Venerable Ānanda approached The Perfectly Enlightened One.
Having approached and paid homage (respect), while massaging The
Perfectly Enlightened One’s limbs, he said to him: ‘It is wonderful, Venerable
Sir! It is amazing, Venerable Sir!’
‘The Perfectly Enlightened One’s complexion is no longer pure and bright, his
limbs are all flimsy and wrinkled, his body is stooped, and some alteration is
seen in his sense bases in the eye sense base, the ear sense base, the nose
sense base, the tongue sense base, and the body sense base.’
So it is, Ānanda! In youth one is subject to aging; in health one is subject to
sickness; while alive one is subject to death. The complexion is no longer
pure and bright, the limbs are all flimsy and wrinkled, the body is stooped,
and some alteration is seen in the sense bases - in the eye sense base, the
ear sense base, the nose sense base, the tongue sense base, and the body
sense base.
This is what The Perfectly Enlightened One said. Having said this, The
Fortunate One, The Teacher, further said this:
Yuck on you, pitiful aging,
Aging which makes beauty fade!
So much has the charming puppet
Been crushed beneath advancing age.
One who might live a hundred years
Also has death as destination.
Death spares none along the way
But comes crushing everything.
And now again, Ānanda, The Tathāgata has today at Chapala’s Shrine
consciously and deliberately rejected the rest of his allotted term of life.
And when he had thus spoken the Venerable Ānanda addressed The
Fortunate One, and said: Grant us the privilege, Venerable Sir, to remain
during the eon: live on through the eon, O Fortunate One! for the good and
the peacefulness of the great multitudes (many people), out of pity for the
world, for the wholesome and the gain and the well-being of gods and men!
‘Enough now, Ānanda, beg not The Tathāgata!’ was the reply. ‘The time for
making such a request has past’.
(And again, the second time and the third time, the Venerable Ānanda
begged The Fortunate One (in the same words). And he received from the
Fortunate One the same reply).
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(In that when a suggestion so evident and a hint so clear were thus given to
you, by The Tathāgata, you would be incapable of comprehending them.)
If you should have then so begged The Tathāgata, The Tathāgata might have
rejected the appeal even to the second time, but the third time he would
have granted it. You, therefore, O Ānanda, are the fault, you are the offense!
But now, Ānanda, have I not formerly declared to you that it is in the very
nature of all things, near and dear unto us, that we must divide ourselves
from them, leave them, sever ourselves from them? How, then Ānanda, can
this be possible - whereas anything whatever born, brought into being, and
organized, contains within itself the inherent necessity of dissolution - how
then can this be possible that such a being should not be dissolved? No
such condition can exist!
All conditioned things must grow old.
Work out your salvation with diligence. The final extinction of The Tathāgata
will take place before long.
At the end of three months from this time The Tathāgata will die.
My age is now full ripe, my life draws to its close: I leave you, I depart, relying
on myself alone! Be diligent then, O brethren, holy, full of thought!
Be steadfast in dedication!
Keep watch over your own hearts!
Who becomes tired not,
But holds fast to this truth and natural law,
Shall cross this sea of life, shall make an end of grief.
(Reference: MN 12 & DN 16)
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In this Teaching from Gotama Buddha, he shares that he will die in three (3) months and
that although the body is old and aged, the mind is crisp and sharp with wisdom.
A Practitioner can conclude that while the physical body of an Enlightened being will grow
old due to impermanence, the mind of an Enlightened being does not grow old. It is crisp
and sharp, the mind is permanently liberated from craving, anger, and ignorance
(unknowing of true reality) with deep wisdom.
You can observe that his close Student Ānanda is not yet Enlightened at this point as he
attempts to beg The Buddha three (3) separate times to not die as he still has craving/
desire/attachment to The Buddha. It is reported that Ānanda did not attain Enlightenment
until after the death of The Buddha, most likely due to Ānanda’s mind being attached to
The Buddha.
Gotama Buddha provides guidance that Students should remain dedicated in their
learning and practice of The Teachings that lead to Enlightenment and to never give up.
For some people, they consider the mind to be inside the heart. So when you see a
statement such as “keep watch over your own hearts!”, this can also be a way to refer to
the mind.
The mind is non-physical in nature. Whether the mind is in the heart, in the head, or even
outside the body does not matter. The location of the mind cannot be determined
because it is non-physical. You cannot physically touch the mind so an exact location
cannot be determined.
The exact location does not matter. The fact is, the unEnlightened mind is discontent and
it needs to be trained to attain Enlightenment to eliminate 100% of all discontentedness.
If the mind is in the heart, in the head, outside the body, or some other location, it does
not matter as the mind still needs to be trained no matter what its location. But again, the
mind is non-physical it is intangible and a physical location cannot be determined. But,
eliminating discontentedness from the mind is not based on determining where the mind
is located.
If the mind is in the heart, ok, it still needs to be trained.
If the mind is in the head, ok, it still needs to be trained.
If the mind is outside the body or some other location, ok, it still needs to be trained.
A wise Practitioner will focus on training the mind not spending time to locate the mind as
its location is non-physical and intangible. Even if one was able to locate something that
is non-physical and intangible, it does not matter because it still needs to be trained.
Focusing on training the mind is what will produce benefits, not figuring out its location.
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Chapter 94
Reside with The Teachings as Your Refuge
But have I not already declared, Ānanda, that we must be parted, separated,
and severed from all who are dear and agreeable to us?
How, Ānanda, is it to be obtained here: ‘May what is born, come to be,
conditioned, and subject to disintegration not disintegrate!’? That is
impossible.
Therefore, Ānanda, reside with yourselves as your own island, with
yourselves as your own refuge, with no other refuge; reside with The
Teachings as your island, with The Teachings as your refuge, with no other
refuge.
And how, Ānanda, does a Monk reside with himself as his own island, with
himself as his own refuge, with no other refuge; with The Teachings as his
island, with The Teachings as his refuge, with no other refuge?
Here, Ānanda, a Monk resides reflecting on the body as body,
He resides reflecting on feelings as feelings,
He resides reflecting on mind as mind,
He resides reflecting on mental objects as mental objects, dedicated, clearly
comprehending, mindful, having removed craving and displeasure in regard
to the world.
Those Monks, Ānanda, either now or after I am gone, who reside with
themselves as their own island, with themselves as their own refuge, with no
other refuge; who reside with The Teachings as their island, with The
Teachings as their refuge, with no other refuge - it is these Monks, Ānanda,
who will be for me greatest of those dedicated to the training.
(Reference: DN 16)


In this Teaching from Gotama Buddha, he shares that because he was born, he is subject
to death.
In death, The Buddha advises that Practitioners “reside with yourselves as your own
island, with yourselves as your own refuge, with no other refuge; reside with The
Teachings as your island, with The Teachings as your refuge, with no other refuge”.
This Teaching is widely misunderstood by many who feel this is The Buddha providing
guidance that one does not need a Teacher to attain Enlightenment that all they need is
The Teachings. This is a gross misunderstanding of what The Buddha is sharing.
Instead, The Buddha is sharing that one should not rely on any others but instead focus
on The Path to Enlightenment as an independent journey where one does the work to
investigate The Teachings to acquire wisdom.
There is plenty of evidence of The Buddha guiding Practitioners to seek guidance with a
Teacher. This Teaching is not guiding one to not have a Teacher but instead, do not rely
on anyone but instead, actively pursue your own learning and growth.
It is well understood that all Practitioners will need a Teacher. It is only a Buddha who
would be able to attain Enlightenment without the guidance of a Teacher. The last Buddha
currently known to the world existed over 2,500 years ago.
If it was possible to attain Enlightenment without the guidance of a Teacher, why did The
Buddha work for forty-five (45) years of his life dedicated to sharing these Teachings?
If it was possible to attain Enlightenment without the guidance of a Teacher, why didn’t
The Buddha attain Enlightenment and just say “Ok, I did it now you guys do it by
yourselves”?
If The Buddha was suggesting that a Teacher is not needed, why are there so many
references to having a Teacher and seeking guidance from a Teacher in his Teachings?
The truth is, that a Practitioner would be unable to only consult The Teachings in the Pāli
Canon and attain Enlightenment. If that is the case, we’d have plenty of Enlightened
beings in the world as all one would need to do is read The Pāli Canon to attain
Enlightenment. But, we do not have countless Enlightened beings in the world because it
is not possible to attain Enlightenment through only reading the text. Each Practitioner will
need to seek guidance with a Teacher in order to progress on The Path to Enlightenment.
The Buddha then points to The Four Foundations of Mindfulness as the way for a
Practitioner to reside with theirselves as “his own island, with no other refuge; with The
Teachings as his island, with The Teachings as his refuge, with no other refuge?”. He
guides Practitioners to reside reflecting on body as body (bodily sensations), feelings as
feelings, mind as mind (condition of the mind), and mental objects as mental objects
being “dedicated, clearly comprehending, mindful, having removed craving and
displeasure in regard to the world”.
As The Buddha’s life is drawing to a close, he shares that those who cultivate and
practice The Four Foundations of Mindfulness as being "greatest of those dedicated to
the training”.
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Chapter 95
Four Criteria that Assure
The Words of The Buddha
Suppose a Monk were to say: ‘Friends, I heard and received this from The
Perfectly Enlightened One’s own lips: these are The Teachings, this is the
discipline, this is the Master’s Teaching’, then, Monks, you should neither
approve nor disapprove his words. Then, without approving or disapproving,
his words and expressions should be carefully noted and compared with the
Suttas (discourses) and reviewed in the light of the discipline.
If they, on such comparison and review, are found not to conform to the
Suttas (discourses) or the discipline, the conclusion must be: ‘Assuredly this
is not the word of The Buddha, it has been wrongly understood by this
Monk’, and the matter is to be ignored.
But where on such comparison and review they are found to conform to the
Suttas (discourses) or the discipline, the conclusion must be: ‘Assuredly this
is the word of The Buddha, it has been rightly understood by this Monk.’
Suppose a Monk were to say: In such and such place there is a community
with elders and distinguished Teachers. I have heard and received this from
that community, then, Monks, you should neither approve nor disapprove his
words …
Suppose a Monk were to say: In such and such a place there are many
elders who are learned, bearers of the tradition, who know The Teachings,
the discipline, the training guidance …
Suppose a Monk were to say: In such and such a place there is one elder
who is learned ... I have heard and received this from that elder… But where
on such comparison and review they are found to conform to the Suttas
(discourses) and the discipline, then the conclusion must be: ‘Assuredly this
is the word of The Buddha, it has been rightly understood by this Monk.’
(Reference: DN 16)
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In this Teaching from Gotama Buddha, he shares how to confirm whether The Teachings
one learns are The Words of The Buddha or not.
He advises that a Practitioner should consult his discourses and if it is discovered that
The Teachings do not match to his discourses, one can conclude that “assuredly this is
not the word of The Buddha, it has been wrongly understood, and the matter is to be
ignored”.
But if having consulted The Buddha’s discourses and it is discovered that The Teachings
do match to his discourses, one can conclude that “Assuredly this is the word of The
Buddha, it has been rightly understood”.
The way to confirm The Words of The Buddha is to ensure one is learning and practicing
The Teachings from a reliable source of The Pāli Canon with references so that you can
independently confirm that what you are learning are the discourses as spoken by The
Buddha. If the source of The Teachings is not located in discourses of The Pāli Canon,
there is no confidence that what is being shared are The Words of The Buddha and one
can ignore those Teachings as not being spoken by The Buddha.
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Chapter 96
The Supreme Honor and Respect
Ānanda, prepare me a bed between these twin sāl-trees with my head to the
north. I am sleepy and would like to lie down.
Ānanda, these sāl-trees have burst forth into an abundance of untimely
blossoms, which fell upon The Tathāgata’s body, sprinkling it and covering it
in homage (respect). Divine coral-tree flowers fell from the sky, divine sandal-
wood powder fell from the sky, sprinkling and covering The Tathāgata’s body
in homage (respect).
Divine music and song sound from the sky in homage (respect) to The
Tathāgata. Never before has The Tathāgata been so honored, respected,
appreciated, admired and adored.
And yet, Ānanda, whatever male or female Ordained Practitioner, male or
female Household Practitioner resides practicing The Teachings properly,
and perfectly fulfills the way of The Teachings, he or she honors The
Tathāgata, has deep respect and appreciates him and pays him the supreme
homage (respect).
Therefore, Ānanda, we will reside practicing The Teachings properly and
perfectly fulfill the way of The Teachings - this must be your goal and
objective.
(Reference: DN 16)
In this Teaching from Gotama Buddha, he shares the best way to show respect to him as
a Teacher is to “practice The Teachings”.
This is a documented miracle that takes place in the presence of Ānanda and Gotama
Buddha uses it as an opportunity to share that the best way for a Student to show
respect to him as their Teacher is to practice The Teachings as their “goal and objective”.
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Chapter 97
Teachings and Discipline Will Be Your Teacher
Ānanda, it may be that you will think: ‘The Teacher’s instruction has ceased,
now we have no Teacher!’ It should not be seen like this, Ānanda, for what I
have taught and explained to you as Teachings and discipline will, at my
passing, be your Teacher.
Now, Monks, I declare to you: all conditioned things are of a nature to decay
strive on untiringly.
(These were The Tathāgata’s last words.)
(Reference: DN 16)


In this Teaching from Gotama Buddha, he shares his last words prior to death.
The Buddha was so Enlightened that he was able to provide his Students three (3)
months advance notice of his death and he knew the exact moment of his death
providing these last words as a final Teaching. People do not normally know of their
pending death three (3) months in advance and they do not know the exact moment of
their death but The Perfectly Enlightened Buddha did know, due to his deep awareness of
mind and wisdom having attained Enlightenment.
After teaching for forty-five (45) years, he had shared The Teachings needed for
Practitioners to attain Enlightenment. As all conditioned things are impermanent, it was
time for the death of The Buddha. The Universal Truth of Impermanence applies to all
conditioned things even a Buddha.
In his last spoken sentence, The Buddha shares the very first Teaching on The Path to
Enlightenment that a Practitioner will need to deeply understand to attain Enlightenment.
“I declare to you: all conditioned things are of a nature to decay strive on untiringly” is
explaining The Universal Truth of Impermanence while also encouraging one to be
determined, dedicated, and diligent in their pursuit towards the attainment of
Enlightenment. To attain Enlightenment a Practitioner will need to deeply understand The
Universal Truth of Impermanence. The Buddha being a true Buddha teaches until his last
breath.
He encourages his Students to not mourn his death that his guidance has not ceased.
Instead, that he had shared all that was needed for the attainment of Enlightenment over
his forty-five (45) years of teaching and these Teachings should be considered “your
Teacher”.
He encourages his Students to “strive on untiringly” applying consistent energy and effort
towards the ultimate goal of Enlightenment.
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Final Nibbāna
Final Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.
This is referred to as Final Enlightenment.
During one’s life, the mind can be trained to attain Enlightenment. The mind will reside
peaceful, calm, serene, and content with joy - permanently. The mind will no longer
experience any mental pain associated with unwelcomed emotions, thoughts, ideas, or
any sort of discontentedness of mind. All discontentedness such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.
However, a being is unable to completely transcend physical pain while in the human
form. This is impossible. While the mind can be developed to not react with anger,
sadness, hostility, aggression, or other discontent feelings upon experiencing physical
pain, nonetheless, physical pain will still be experienced by the mind.
The mind can eliminate all cravings/desires/attachments while in the human form and
during this life to experience Enlightenment. But while still alive, a being cannot eliminate
the connection between the body and the mind. The mind is still connected to the
physical body during life. Therefore, the mind will still experience physical pain but the
mind will experience it differently in the Enlightened mental state versus in the
unEnlightened mental state.
In the unEnlightened mental state, when the mind experiences physical pain, one can
become angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and
experience other discontent feelings. This is due to the mind craving permanent health,
permanent comfort, and permanent pleasant feelings from the body. It is impossible for
the body to experience permanent comfort due to The Universal Truth of Impermanence.
The pain associated with the physical body is an important aspect of the mind that needs
to exist in order for a being to function in the world. If a being did not experience physical
pain, they would be unable to remove the physical body from harm when too close to a
heat source or if another problematic situation arose. The sensation of physical pain
experienced by the mind helps a being understand, potential damage will occur or has
occurred and therefore, seek a remedy to the physical pain. This is why we choose to
step away from a heat source. The mind is alerted that the physical body is experiencing
pain and the being takes action to resolve the situation. This is beneficial and needed
during life.
In these situations, an unEnlightened mind will oftentimes experience discontentedness
associated with the craving for permanent comfort of the physical body. When there is
physical pain, the unEnlightened mind becomes discontent.
An Enlightened mind has been deeply trained to the point that it understands physical
pain is impermanent, and that allowing the mind to become discontent due to physical
pain, does not help to eliminate the physical pain.
Discontentedness at times of physical pain could actually make the situation worse.
For example, if one was bitten by a poisonous snake and became agitated, overactive,
and uncalm, this would increase respirations of the lungs and heart functions creating
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conditions for the poison to more rapidly move through the body causing more significant
injury and damage with an increased risk of potential death. Through training the mind to
reside unagitated and calm, an individual can decrease the harm to the body and improve
their ability to survive an injury such as a snake bite because the poison will not permeate
in the body as rapidly when the mind is calm. Through the mind remaining calm during
physical injuries, a being increases their ability to resolve the situation with a positive
outcome.
When an Enlightened mind experiences physical pain, the mind can continue to reside
peaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.
This is an added benefit experienced by an Enlightened mind producing improved
outcomes in situations where physical pain is experienced.
Nonetheless, there is still physical pain for an Enlightened being but it is just that the mind
will not react to the pain and instead, respond to resolve the situation finding a solution.
The physical pain associated with existence will continue for the remaining time of
existence even for an Enlightened being. But, they will not experience mental anguish or
any type of discontentedness associated with the physical pain. The Enlightened mind
does not relate to the pain in the same way as the unEnlightened mind which will
oftentimes become discontent due to physical pain.
It is not until the physical body dies, described by Gotama Buddha as “the breakup of the
body”, that the body and mind completely separate. From that point, not only has one
transcended discontentedness their entire life due to the attainment of Enlightenment, but
the being will then experience the complete elimination of all pain including physical pain.
This is referred to as Final Enlightenment or Final Nibbāna.
Enlightenment is experienced during life and the mind has transcended all emotional pain
and suffering. But, the physical pain will remain, because it is needed to make wise
decisions concerning the physical body during times of injury. The Enlightened mind will
have physical pain but will have acquired an improved way of responding to the physical
pain rather than reacting to it so there is no mental pain.
Once a being has attained Enlightenment and dies, there is no longer any physical pain
because the separation of the body and mind has occurred, therefore one has attained
Final Enlightenment. All pain both mental and physical has been completely eliminated -
permanently.
It is possible for an unEnlightened being to experience Enlightenment and Final
Enlightenment at the time of death. The being would have experienced discontentedness
their entire life but at the time of death, they would immediately experience Enlightenment
and Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.
What happens once one attains Enlightenment and dies experiencing Final Enlightenment
is an undeclared Teaching of Gotama Buddha. He did not teach what is next other than
an Enlightened being will not experience any further existence in The Cycle of Rebirth.
There are other Teachings from Gotama Buddha in this book series related to how to
ensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the
book “Foundation in The Teachings” (Volume 3) provides these Teachings and an
explanation of these Teachings.
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What Happens at Death?
After we die does the body become soil to the earth or after death what remains?
Isn’t there spirit or energy which exist inside our body? Isn’t there some sort of
energy?
No, at the time of death the body and mind separate and then there is "break up of the
body".
The body was described by Gotama Buddha through The Four Elements of Earth, Wind,
Fire, and Water.
Essentially, the physical body is described and classified into these Four Elements.
Earth: The solids of the body. (hair, teeth, nails, bones, etc.)
Wind: The movement of bodily functions. (Circulation, movement of bile, etc.)
Fire: The temperature of the body.
Water: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)
The physical body is nothing more than these four elements coming together with a mind
or consciousness. The joining of the body and the mind creates a person.
Once the body and mind separate, the body will deteriorate remaining as these four
elements but without a mind or consciousness.
What you are looking at when you see the body is a unique collection of these four
elements that is always in a state of change and upon death, the body will continue that
change and configuration but it will still be just these four elements.
The body will progressively deteriorate and depending whether there is burial or
cremation, will determine how quickly the process of change occurs.
Through burial, the process is much slower. Cremation accelerates the process of change
of these four elements.
What happens to the mind upon death?
If the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then
there is rebirth into one of The Five Realms.
Heavenly Realm
Human Realm
Afflicted Spirits Realm
Animal Realm
Hell Realm
Heavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical
form).
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Human and Animal realms are form realms, (i.e. there is physical form).
Rebirth is not instantaneous and upon rebirth there is a completely new existence with a
new form or formless existence and a new consciousness, (i.e. a new mind).
The new mind will have residual memories of past lives and unextinguished craving/
desire/attachment from past lives. The residual memories of past lives may potentially be
recalled as the mind awakens towards Enlightenment more and more.
If someone attains Enlightenment what happens to the mind? Does it disappear?
If the mind has experienced Enlightenment during the human or heavenly existence or at
death, (i.e. Enlightenment can be attained during an existence in the human or heavenly
realm or at death in those realms but not in the lower realms), the body and mind
separate and what happens next is an "undeclared" Teaching.
To attain Enlightenment, the mind needs to get to the point where there is no craving/
desire/attachment (i.e. mental longing with a strong eagerness) to know what is next.
An Enlightened mind is experiencing so much peace, calm, serenity, and contentedness
with joy that is permanent, the mind is not going to care what is next.
An Enlightened mind has already extinguished all fears including the fear of death,
therefore, the mind is so peaceful and does not fear death so what happens next, the
Enlightened mind does not care.
Having attained Enlightenment, you will know that you are already experiencing complete
and utter peacefulness so if there is something next after death for an Enlightened being,
it is either as good as you are currently experiencing or better.
And, if there is nothing next, then, ok, you are "done".
Either way, the mind needs to "let go" of wanting to know what is next and just focus on
learning and practicing The Teachings with guidance on The Path to Enlightenment to
experience Enlightenment in this life now that you are human.
Is the mind or soul/spirit the same thing?
No they are not.
There is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a
Teaching he shared. He left The Teaching on a soul/spirit as “undeclared".
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