Chapter 55
An Unsurpassed Field of Merit for the World
Monks, these eight persons are worthy of gifts, worthy of hospitality, worthy
of offerings, worthy of reverential salutation, an unsurpassed field of merit for
the world.
What eight?
The Stream-Enterer, the one practicing for realization of the fruit of Stream
Entry;
the Once-Returner, the one practicing for realization of the fruit of Once-
Returning;
the Non-Returner, the one practicing for realization of the fruit of Non-
Returning;
the Arahant, the one practicing for realization of the fruit of Arahantship.
These eight persons, Monks, are worthy of gifts, worthy of hospitality, worthy
of offerings, worthy of reverential salutation, an unsurpassed field of merit for
the world.
The four practicing the way
and the four established in the fruit;
this is the upright Community -
composed in wisdom and virtuous behavior (moral conduct).
For people intent on sacrifice,
for living beings seeking merit,
making merit that ripens in the acquisitions,
what is given to The Community bears great fruit.
(Reference: AN 8.59)


In this Teaching from Gotama Buddha, he shares details of the “eight persons [who] are
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation,
an unsurpassed field of merit for the world”.
1.) One practicing to attain the first Stage of Enlightenment as a Stream Enterer.
2.) One who has attained the first Stage of Enlightenment as a Stream Enterer.
3.) One practicing to attain the second Stage of Enlightenment as a Once Returner.
4.) One who has attained the second Stage of Enlightenment as a Once Returner.
5.) One practicing to attain the third Stage of Enlightenment as a Non-Returner.
6.) One who has attained the third Stage of Enlightenment as a Non-Returner.
7.) One practicing to attain the fourth Stage of Enlightenment as an Arahant.
8.) One who has attained the fourth Stage of Enlightenment as an Arahant.
The Buddha then refers to the “upright Community” who are his Students learning and
practicing these Teachings towards the attainment of Enlightenment. The “upright
Community” refers to those who are practicing with “wisdom and virtuous behavior” or
wholesome moral conduct.
He explains that any gifts or offerings given to this Community provides the opportunity
for people to create merit which ultimately helps them to eliminate their craving/desire/
attachment and also leads to “acquisitions” or the ability to acquire beneficial outcomes
due to the offering made through practicing generosity. Generosity leads to the
“acquisition” of all the attainments that lead to Enlightenment, to include, the Jhānas and
all four Stages of Enlightenment.
“What is given to The Community bears great fruit” or produces great benefit because
through supporting The Community of Practitioners who are practicing for the attainment
of any of the four Stages of Enlightenment or who have attained any of the four Stages of
Enlightenment, the offering helps to continue to develop this wisdom within one’s own
community.
If a population of people did not provide support for these “eight persons worthy of gifts”,
then the wisdom of these Teachings would not be supported within a local community
and that population would struggle through not understanding these good wholesome
Teachings. But, through supporting these Teachings to enter and flourish within a
Community by making offerings to the “eight persons worthy of gifts”, then the wisdom of
these Teachings permeate throughout a local community and the population would
prosper through understanding these good wholesome Teachings.
Detailed explanation of Merit is available in this same book series found in Chapter 10 of
the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).
229


Chapter 56
People Who Generate Much Merit
(Wholesome Kamma)
Monks, whenever virtuous monastics come to a home, the people there
generate much merit (wholesome Kamma) on five grounds.
What five?
(1)When people see virtuous monastics come to their home and they arouse
hearts of confidence (toward them), on that occasion that family is
practicing the way conducive to heaven.
(2)When people rise, pay homage (respect), and offer a seat to virtuous
monastics who come to their home, on that occasion that family is
practicing the way conducive to birth in high families.
(3)When people remove the stain of selfishness toward virtuous monastics
who come to their home, on that occasion that family is practicing the
way conducive to great influence.
(4)When, according to their means, people share what they have with
virtuous monastics who come to their home, on that occasion that family
is practicing the way conducive to great wealth.
(5)When people question virtuous monastics who come to their home, make
inquiries about The Teachings, and listen to The Teachings, on that
occasion that family is practicing the way conducive to great wisdom.
Monks, whenever virtuous monastics come to a home, the people there
generate much merit (wholesome Kamma) on these five grounds.
(Reference: AN 5.199)


230

In this Teaching from Gotama Buddha, he shares how Household Practitioners can
generate “much merit” or wholesome Kamma through their interactions with “virtuous
monastics”.
These five (5) ways of practice are what Gotama Buddha provides as how Household
Practitioners would need to practice these Teachings and then the benefits of having
done so.
Gotama Buddha did not suggest that Household Practitioners should make offerings to
just anyone who is ordained and wearing a robe but instead, he always mentions one
should make offerings to “virtuous monastics”.
A common definition of “virtuous” is: having or showing high moral standards.
So, The Buddha is guiding Household Practitioners to make offerings to those Ordained
Practitioners who are practicing these Teachings closely. Through supporting individuals
who are deeply practicing these Teachings and sharing these Teachings into the world,
one is providing support for the continuation of these Teachings for the benefit of all
beings.
Through making wise decisions of supporting Ordained Practitioners and Teachers who
are sharing these Teachings into the world, we can be assured these Teachings will
continue long into the future for the benefit of the entire world.
The benefit of making offerings to virtuous monastics is not achieved purely through just
the offering itself but through “making inquiries about The Teachings, and listening to The
Teachings”, so that one can practice “the way conducive to great wisdom”. It is through
one’s interactions with virtuous monastics that they will come to learn, understand, and
practice these good wholesome Teachings to produce the results of an Enlightened mind.
This Teaching does not appear to need any further clarification.
231

Teachings and
Investigation
232


Chapter 57
Adjusted to a Balanced Pitch
Tell me, Soņa, in the past, when you lived at home, weren’t you skilled at the
lute (a stringed instrument)?
‘Yes, Venerable Sir.’
What do you think, Soņa? When its strings were too tight, was your lute well
tuned and easy to play?
‘No, Venerable Sir.’
When its strings were too loose, was your lute well tuned and easy to play?
‘No, Venerable Sir.’
But, Soņa, when its strings were neither too tight nor too loose but adjusted
to a balanced pitch, was your lute well tuned and easy to play?
‘Yes, Venerable Sir.’
So too, Soņa, if energy is aroused too forcefully this leads to restlessness,
and if energy is too soft this leads to complacency.
Therefore, Soņa, be determined on a balance of energy, spiritual faculties,
and take up achieving evenness of the object there.
‘Yes, Venerable Sir,’ the Venerable Soņa replied.
(Reference: AN 6.55)
In this Teaching from Gotama Buddha, he shares Teachings related to “the middle way”
helping Practitioners understand that it is “the middle way” that leads to Enlightenment.
Using the musical instrument of the lute as an analogy, he guides a female Ordained
Practitioner named Soņa to understand how the mind is also meant to be tuned to the
middle or a “balanced pitch”.
Detailed explanation of The Middle Way is available in this same book series found in
Chapter 6 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
233


Chapter 58
The Pleasure of Sleep
What do you think, Monks? Have you ever seen or heard that a head
anointed Khattiya King, while exercising rule all his life, is pleasing and
agreeable to the country if he spends as much time as he wants yielding to
the pleasure of rest, the pleasure of inactivity, the pleasure of sleep?
‘No, Venerable Sir.’
Good, Monks. I too have never seen or heard of such a thing.
What do you think, Monks? Have you ever seen or heard that a royal
official ... a favorite son ... a general ... a village headman ... a club master,
while exercising leadership over the club all his life, is pleasing and agreeable
to the club if he spends as much time as he wants yielding to the pleasure of
rest, the pleasure of inactivity, the pleasure of sleep?
‘No, Venerable Sir.’
Good, Monks. I too have never seen or heard of such a thing.
Monks, what do you think? Suppose there is an Ascetic or Brāhmin who
spends as much time as he wants yielding to the pleasure of rest, the
pleasure of inactivity, the pleasure of sleep; one who does not guard the
doors of the sense bases, who is immoderate in eating, and is not intent on
wakefulness; who lacks insight into wholesome qualities; who does not
reside intent on the effort to develop the aids to Enlightenment in the earlier
and later phases of the night. Have you ever seen or heard that such a one,
with the destruction of the taints, has realized for himself with direct
knowledge (experience), in this very life, the taintless liberation of mind,
liberation by wisdom, and having entered upon it, resides in it?
‘No, Venerable Sir.’
Good, Monks. I too have never seen or heard of such a thing.
Therefore, Monks, you should train yourselves thus: We will guard the doors
of the sense bases, be moderate in eating, and be intent on wakefulness; we
will have wisdom into wholesome qualities, and will reside intent on the effort
to develop the aids to Enlightenment in the earlier and later phases of the
night.
234

Thus, Monks, should you train yourselves.
(Reference: AN 6.17)


In this Teaching from Gotama Buddha, he shares how in order to attain Enlightenment a
Practitioner will need to not seek “pleasure in sleep” and “inactivity” but instead, apply
energy and effort to being determined, dedicated, and diligent through applying effort to
develop a foundation in these Teachings.
Using the examples of people from other parts of like such as a King, a royal official, a
favorite son, a general, a village headman, and a club master, The Buddha explains how
none of these people have been successful through seeking “pleasure in sleep” or
“inactivity” but instead, would need to be active in their role to meet with success.
Similarly, he applies this to individuals who have the objective to attain Enlightenment.
That if one is complacent, lethargic, or lazy towards the goal of attaining Enlightenment,
then the goal will not be accomplished.
Instead, The Buddha encourages and motivates his Students to “guard the doors of the
sense bases, be moderate in eating, and be intent on wakefulness; we will have wisdom
into wholesome qualities, and will reside intent on the effort to develop the aids to
Enlightenment”.
Wakefulness is to be interested in awakening the mind to Enlightenment through
acquiring wisdom. Pursuing and progressing to Enlightenment as goal, objective, and
interest rather than with craving/desire/attachment.
If a Practitioner “spends as much time as he wants yielding to the pleasure of rest, the
pleasure of inactivity, the pleasure of sleep; one who does not guard the doors of the
sense bases, who is immoderate in eating, and is not intent on wakefulness; who lacks
insight into wholesome qualities; who does not reside intent on the effort to develop the
aids to Enlightenment”, they would not be able to attain Enlightenment.
A Practitioner who is not practicing the Enlightenment factor of Investigation and Energy,
would be unable to experience “the destruction of the taints, realize for himself with direct
knowledge (experience), in this very life, the taintless liberation of mind, liberation by
wisdom, and having entered upon it, resides in it”.
Investigation: (Dedicated examination, exploration, research, study, and questioning to
learn The Teachings.)
Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
Detailed explanation of The Seven Factors of Enlightenment is available in this same book
series found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
235


Chapter 59
One Who Is Constantly Dedicated
But, Monks, if a sensual thought, a thought of ill will, or a thought of harming
arises in a Monk while walking, and he does not tolerate it but abandons it,
dispels it, terminates it, and obliterates it, then that Monk is said to be
dedicated and to have moral concern of wrongdoing; he is constantly and
continuously energetic and determined while walking.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while standing, and he does not tolerate it but abandons it, dispels it,
terminates it, and obliterates it, then that Monk is said to be dedicated and
to have moral concern of wrongdoing; he is constantly and continuously
energetic and determined while standing.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while sitting, and he does not tolerate it but abandons it, dispels it,
terminates it, and obliterates it, then that Monk is said to be dedicated and
to have moral concern of wrongdoing; he is constantly and continuously
energetic and determined while sitting.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while wakefully lying down, and he does not tolerate it but abandons
it, dispels it, terminates it, and obliterates it, then that Monk is said to be
dedicated and to have moral concern of wrongdoing; he is constantly and
continuously energetic and determined while wakefully lying down.
(Reference: AN 4.11)


In this Teaching from Gotama Buddha, he shares Teachings connecting multiple steps
from The Eight Fold Path together, helping a Practitioner learn how to apply these
Teachings in daily life.
Right Intention is to practice relinquishment (letting go), non-ill-will, and harmlessness.
Right Effort is to apply effort to eliminate unwholesome qualities of mind and arise
wholesome qualities of mind.
Right Mindfulness is to have awareness of mind by practicing The Four Foundations of
Mindfulness.
Right Concentration is to practice “singleness of mind” focusing on one task at a time.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
When The Buddha shares this Teaching, he is explaining how a Practitioner should apply
all four (4) of these steps of The Eight Fold Path in daily life to eliminate discontentedness
from the mind. A Practitioner will need to train in meditation on a daily basis but they will
also need to apply The Eight Fold Path in daily life throughout the day to actively train the
mind. This Teaching is explaining the work to be done outside of meditation in order to
eliminate discontentedness.
“But, Monks, if a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while walking, and he does not tolerate it but abandons it, dispels it, terminates it,
and obliterates it, then that Monk is said to be dedicated and to have moral concern of
wrongdoing; he is constantly and continuously energetic and determined while walking”.
Right Mindfulness or awareness of mind is to be “aware” of the arising “sensual thought,
a thought of ill will, or a thought of harming” by observing The Four Foundations of
Mindfulness (bodily sensations, feelings, condition of mind, or mental objects).
Right Effort is to apply the effort to eliminate the unwholesome qualities and arise the
wholesome qualities of mind (i.e. “he does not tolerate it but abandons it, dispels it,
terminates it, and obliterates it”) practicing Right Intention.
Right Concentration is to have focus and clarity of mind being “dedicated and to have
moral concern of wrongdoing; he is constantly and continuously energetic and
determined”.
Through learning and practicing all the steps of The Eight Fold Path, a Practitioner is able
to train the mind to attain Enlightenment eliminating 100% of all discontent feelings from
the mind.
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
237


Chapter 60
One Who Is Constantly Complacent
Monks, if a sensual thought, a thought of ill will, or a thought of harming
arises in a Monk while walking, and he tolerates it, does not abandon it,
dispel it, terminate it, and obliterate it, then that Monk is said to be lacking of
effort and moral concern of wrongdoing; he is constantly and continuously
complacent and lacking in energy while walking.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while standing, and he tolerates it, does not abandon it, dispel it,
terminate it, and obliterate it, then that Monk is said to be lacking of effort
and moral concern of wrongdoing; he is constantly and continuously
complacent and lacking in energy while standing.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while sitting, and he tolerates it, does not abandon it, dispel it,
terminate it, and obliterate it, then that Monk is said to be lacking of effort
and moral concern of wrongdoing; he is constantly and continuously
complacent and lacking in energy while sitting.
If a sensual thought, a thought of ill will, or a thought of harming arises in a
Monk while wakefully lying down, and he tolerates it, does not abandon it,
dispel it, terminate it, and obliterate it, then that Monk is said to be lacking of
effort and moral concern of wrongdoing; he is constantly and continuously
complacent and lacking in energy while wakefully lying down.
(Reference: AN 4.11)
In this Teaching from Gotama Buddha, he shares the opposite of The Teaching in Chapter
59. Here, The Buddha is describing a Practitioner who is complacent lacking effort, moral
concern, and energy.
A Practitioner who is complacent will not attain Enlightenment.
Complacency is one of The Five Hindrances and this needs to be eliminated from the
mind through understanding and practicing The Seven Factors of Enlightenment.
Detailed explanation of The Seven Factors of Enlightenment is available in this same book
series found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
238

Meditation and
Its Benefits
240


Chapter 61
The Preservation of Truth
‘But, Master Gotama, in what way is there the preservation of truth? How
does one preserve truth? We ask Master Gotama about the preservation of
truth.’
If a person has confidence, Bhāradvāja, he preserves truth when he says: My
confidence is thus; but he does not yet come to the definite conclusion: Only
this is true, anything else is wrong.
If a person approves of something, Bhāradvāja, he preserves truth when he
says: My approval of something is thus; but he does not yet come to the
definite conclusion: Only this is true, anything else is wrong.
If he receives an oral tradition, Bhāradvāja, he preserves truth when he says:
My receiving of the oral tradition is thus; but he does not yet come to the
definite conclusion: Only this is true, anything else is wrong.
If he (reaches a conclusion based on) reasoned reflection, Bhāradvāja, he
preserves truth when he says: My (reaching of a conclusion based on)
reasoned reflection is thus; but he does not yet come to the definite
conclusion: Only this is true, anything else is wrong.
If he gains a reflective understanding of a view, he preserves truth when he
says: My reflective understanding of a view is thus; but he does not yet
come to the definite conclusion: Only this is true, anything else is wrong.
In this way too, Bhāradvāja, there is the preservation of truth; in this way he
preserves truth; in this way we describe the preservation of truth. But as yet
there is no discovery of truth.
(Reference: MN 95)


In this Teaching from Gotama Buddha, he shares how one can preserve truth by not
reaching the conclusion of “only this is true, anything else is wrong”.
In choosing not to reach a definite conclusion based on minimal information, one is then
able to preserve the truth.
All too often, an individual might come to a conclusion on a topic without taking time to
fully investigate all the available information. When we fail to analyze all the available
information and make decisions based on incomplete information, then we have the
potential to cause harm to others and ourselves.
The unEnlightened mind is polluted with craving, anger, and ignorance (unknowing of true
reality). The mind is oftentimes, longing and yearning for a conclusion and to reach a
decision being unwilling or unable to take its time to fully assess a situation coming to the
full discovery of truth making a sound decision.
A Practitioner who realizes that craving/desire/attachment is going to be pushing the
mind to make decisions based on a lack of information and understanding can instead,
choose to take their time fully acquiring all relevant information making a more wise
decision with a wholesome outcome.
Choosing to make decisions based on a lack of information and understanding will lead a
Practitioner to continue in the darkness as they are choosing to make unwise decisions
leading to unwholesome outcomes being motivated to come to a conclusion based on
craving, anger, ignorance (unknowing of true reality) rather than generosity, loving-
kindness, and wisdom.
The unEnlightened mind is perceiving the world around it through its own pollution of
mind. The unEnlightened mind is not only pushing itself to make an untimely decision but
it is also looking at all situations through its own pollution of mind finding it difficult to see
true reality coming to a wise decision.
Through training the mind to eliminate the pollution of mind, a Practitioner can take their
time to make sound decisions ensuring they have collected all the information and are not
choosing to make decisions based on their own false perceptions. The unEnlightened
mind’s pollution distorts its ability to see situations clearly and therefore, will oftentimes
make abrupt and harmful decisions.
It is only through deeply understanding The Three Poisons that a Practitioner can ensure
they are applying effort to eliminate them from the mind and make sound decisions
without the influence of The Three Poisons, thus, preserving the truth but they have still
not discovered the truth.
Meditation is a primary technique used to train the mind to eradicate the pollution of the
mind but there are many other aspects of learning and practicing these Teachings that a
Practitioner will need to develop to fully train the mind to attain Enlightenment.
Detailed explanation of The Three Poisons is available in this same book series found in
Chapter 8 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
242


Chapter 62
The Discovery of Truth
‘But in what way, Master Gotama, is there the discovery of truth? In what way
does one discover truth?’
‘We ask Master Gotama about the discovery of truth.’
Here, Bhāradvāja, a Monk may be living in dependence on some village or
town. Then a Householder or a Householder’s son goes to him and
investigates him in regard to three kinds of states:
In regard to states based on craving/greed,
In regard to states based on anger/hatred,
In regard to states based on ignorance/delusion:
Are there in this Venerable One any states based on craving/greed such that,
with his mind obsessed by those states, while not knowing he might say, ‘I
know,’ or while not seeing he might say, ‘I see’ or he might urge others to act
in a way that would lead to their harm and discontentedness for a long time?
As he investigates him he comes to know: There are no such states based
on craving/greed in this Venerable One. The bodily behavior and the verbal
behavior of this Venerable One are not those of one affected by craving/
greed. And The Teachings that this Venerable One teaches are profound,
hard to see and hard to understand, peaceful and superb, unattainable by
mere reasoning, subtle, to be experienced by the wise. These Teachings
cannot easily be taught by one affected by craving/greed.
When he has investigated him and has seen that he is purified from states
based on craving/greed, he next investigates him in regard to states based
on anger/hate: Are there in this Venerable One any states based on anger/
hate such that, with his mind obsessed by those states, while not knowing
he might say, ‘I know,’ or while not seeing he might say, ‘I see’ or he might
urge others to act in a way that would lead to their harm and
discontentedness for a long time? As he investigates him he comes to know:
There are no such states based on anger/hate in this Venerable One. The
bodily behavior and the verbal behavior of this Venerable One are not those
of one affected by anger/hate. And The Teachings that this Venerable One
teaches are profound, hard to see and hard to understand, peaceful and
superb, unattainable by mere reasoning, subtle, to be experienced by the
wise. These Teachings cannot easily be taught by one affected by anger/
hate.
243


When he has investigated him and has seen that he is purified from states
based on anger/hate, he next investigates him in regard to states based on
ignorance/delusion: Are there in this Venerable One any states based on
ignorance/delusion such that, with his mind obsessed by those states, while
not knowing he might say, ‘I know,’ or while not seeing he might say, ‘I see’
or he might urge others to act in a way that would lead to their harm and
discontentedness for a long time? As he investigates him he comes to know:
There are no such states based on ignorance/delusion in this Venerable One.
The bodily behavior and the verbal behavior of this Venerable One are not
those of one affected by ignorance/delusion. And The Teachings that this
Venerable One teaches are profound, hard to see and hard to understand,
peaceful and superb, unattainable by mere reasoning, subtle, to be
experienced by the wise. These Teachings cannot easily be taught by one
affected by ignorance/delusion.
When he has investigated him and has seen that he is purified from states
based on ignorance/delusion,
(1) then he places confidence in him; filled with confidence,
(2) he visits him and pays respect to him;
(3) having paid respect to him,
(4) he gives ear; when he gives ear,
(5) he hears The Teachings; having heard The Teachings,
(6) he memorizes them,
(7) and examines the meaning of The Teachings he has memorized; when he
examines their meaning,
(8) he gains a reflective understanding of those Teachings; when he has
gained a reflective understanding of those Teachings,
(9) enthusiasm springs up; when enthusiasm has sprung up,
(10) he applies his will; having applied his will,
(11) he investigates throughly; having investigated throughly,
(12) he applies effort and energy through purposeful striving; determined to
apply effort and energy through striving, he realizes the ultimate truth and
sees it by penetrating it with wisdom.
In this way, Bhāradvāja, there is the discovery of truth; in this way one
discovers truth; in this way we describe the discovery of truth. But as yet
there is no final arrival at truth.
(Reference: MN 95)
244


In this Teaching from Gotama Buddha, he shares how one can discover the truth through
selecting a Teacher. He shares that one should observe and investigate a potential
Teacher to determine if there are any unwholesome qualities of mind that exist in one’s
potential Teacher.
A Student should investigate a potential Teacher to determine if there is any craving,
anger, or ignorance (unknowing of true reality). The ideal Teacher to share these Teachings
and guide others to Enlightenment is a Teacher who has already attained Enlightenment.
If one has not attained Enlightenment, they would be unable to guide others to
Enlightenment because they have not been able to accomplish this goal for themselves,
how could they lead others to that goal.
This would be like attempting to teach someone to drive a car yet one has never driven a
car. It would be impossible for someone who has never driven a car to teach others how
to drive a car.
Similarly, The Buddha is advising that to discover the truth one would need to have a
Teacher who has eliminated craving, anger, and ignorance from the mind which is how to
produce Enlightenment. He explains that “these Teachings cannot easily be taught by one
affected by” craving, anger, and ignorance (unknowing of true reality) because the mind
would be unEnlightened.
Additionally, The Buddha suggests one observes a potential Teacher’s bodily and verbal
behavior (moral conduct). If a Teacher has craving, anger, or ignorance in their bodily or
verbal conduct, they would not be well suited to share these Teachings guiding you to
Enlightenment because they have not yet attained Enlightenment.
For you to attain Enlightenment, you will need to spend many hours, days, months, and
years to learn, reflect, and practice these Teachings. Having a Teacher who has attained
Enlightenment will ensure you are discovering the truth in The Teachings they share
helping to guide you to Enlightenment. If you were to overlook the process of taking the
time to select a wise Teacher to guide you, you might be spending an enormous amount
of time without experiencing substantial results on The Path to Enlightenment.
The Buddha advises that it would be wise to ensure a Student is making a wise decision
about one’s own Teacher.
Detailed explanation of “How to Determine If A Potential Teacher Has Attained
Enlightenment” is available in this same book series found in Chapter 3 of the book
“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).
245


Next, The Buddha describes that once a Student has “investigated him and has seen that
he is purified from states based on ignorance/delusion” a Student should:
(1) then he places confidence in him: filled with confidence,
(2) he visits him and pays respect to him;
(3) having paid respect to him,
(4) he gives ear; when he gives ear,
(5) he hears The Teachings; having heard The Teachings,
(6) he memorizes them,
(7) and examines the meaning of The Teachings he has memorized; when he examines
their meaning,
(8) he gains a reflective understanding of those Teachings; when he has gained a
reflective understanding of those Teachings,
(9) enthusiasm springs up; when enthusiasm has sprung up,
(10) he applies his will; having applied his will,
(11) he investigates throughly; having investigated throughly,
(12) he applies effort and energy through purposeful striving; determined to apply effort
and energy through striving, he realizes the ultimate truth and sees it by penetrating it with
wisdom.
In this way, a Student is then able to discover the truth but there has been no final arrival
at truth. While the Student is working towards discovering the truth to attain
Enlightenment, in this description, the Student has not yet attained Enlightenment but
instead, working towards the discovery of truth.
246


Chapter 63
The Final Arrival at Truth
‘But in what way, Master Gotama, is there the final arrival at truth? In what
way does one finally arrive at truth? We ask Master Gotama about the final
arrival at truth.’
The final arrival at truth, Bhāradvāja, lies in the repetition, development, and
cultivation of those same things.
In this way, Bhāradvāja, there is the final arrival at truth (wisdom); in this way
one finally arrives at truth (wisdom); in this way we describe the final arrival at
truth (wisdom).
(Reference: MN 95)


In this Teaching from Gotama Buddha, he shares how one can finally arrive at truth or
wisdom.
Through preserving the truth, selecting a Teacher to be able to discover the truth, then
final arrival at truth “lies in the repetition, development, and cultivation” of applying The
Teachings in daily life.
Through continuous development to learn, reflect, and practice these Teachings with
guidance from a Teacher, a Practitioner is able to independently verify the truth acquiring
wisdom. The mind is liberated to Enlightenment through wisdom.
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Chapter 64
Five Future Dangers in the Way for Consideration
Monks, there are these five future dangers in the way of reflecting on which
the diligent, dedicated, determined Monk, forest-gone, ought to live just to
attain the unattained, to master the unmastered, to realize the unrealized.
What five?
(1) Take the case of a Monk who reflects thus:
I am now young, a mere youth, black-haired and endowed with the beauty of
youth, in the prime of life; but there will come a time when old age shall
touch this body: and when grown old and overcome by age, it is not easy to
attend to The Buddha’s Teachings, it is not easy to retreat to the forest
wilderness. Before that comes to me - unwished for, undesirable,
disagreeable condition comes upon me, let me in advance arouse energy for
the attainment of the unattained, to master the unmastered, to realize the
unrealized. Then when I am in that condition, I will reside at ease even
though I am old. This is the first future danger to consider which is enough
for a Monk to reside diligent, dedicated, determined…for the attainment of
the unattained.
(2) Again he reflects: I have health and well-being, a good digestion which is
neither too cold nor too heated, but moderate and suitable for striving; but
there will come a time when sickness shall touch this body, and sick and ill, it
is not easy to attend to The Buddha’s Teachings, it is not easy to retreat to
the forest wilderness. Before that comes to me - unwished for, undesirable,
disagreeable condition comes upon me, let me in advance arouse energy for
the attainment of the unattained, to master the unmastered, to realize the
unrealized. Then when I am in that condition, I will reside at ease even
though I am sick. This is the second future danger to consider which is
enough for a Monk to reside diligent, dedicated, determined…for the
attainment of the unattained.
(3) Again he reflects: Food is now plentiful, there has been a good harvest
and food is easy to get and it is easy to keep oneself going by gathering; but
there will come a time when there is famine, bad harvest, and difficulty in
getting food, when it will be hard to keep oneself going by gathering; and in
a time of famine people will move to where there is plentiful food and there
one will dwell in living conditions that are congested and crowded, it is not
easy to attend to The Buddha’s Teachings, it is not easy to retreat to the
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forest wilderness. Before that comes to me - unwished for, undesirable,
disagreeable condition comes upon me, let me in advance arouse energy for
the attainment of the unattained, to master the unmastered, to realize the
unrealized. Then when I am in that condition, I will reside at ease even
though food is not plentiful. This is the third future danger to consider which
is enough for a Monk to reside diligent, dedicated, determined…for the
attainment of the unattained.
(4) Again he reflects: Now men reside in friendly fellowship together, blending
like milk and water, without disputes, but viewing each other with eyes of
affection; but there will come a time of fear, fear of robbers, and the people
of the countryside will mount their vehicles and flee. Fear-stricken men will
move away to where there is safety, and there one will dwell in living
conditions that are congested and crowded, it is not easy to attend to The
Buddha’s Teachings, it is not easy to retreat to the forest wilderness. Before
that comes to me - unwished for, undesirable, disagreeable condition comes
upon me, let me in advance arouse energy for the attainment of the
unattained, to master the unmastered, to realize the unrealized. Then when I
am in that condition, I will reside at ease even in a time of fear. This is the
fourth future danger to consider which is enough for a Monk to reside
diligent, dedicated, determined…for the attainment of the unattained.
(5) Moreover, Monks, the Monk reflects thus: Now The Community lives in
friendly fellowship together, finding comfort in one Teaching: but the time will
come when The Community will be fractured: and when that happens, it is
not easy to attend to The Buddha’s Teachings, it is not easy to retreat to the
forest wilderness. Before that comes to me - unwished for, undesirable,
disagreeable condition comes upon me, let me in advance arouse energy for
the attainment of the unattained, to master the unmastered, to realize the
unrealized. Then when I am in that condition, I will reside at ease even
though The Community is fractured. This is the fifth future danger to consider
which is enough for a Monk to reside diligent, dedicated, determined…for
the attainment of the unattained.
Monks, there are these five future dangers in the way to consider which the
diligent, dedicated, determined Monk, forest-gone, ought to live just to attain
the unattained, to master the unmastered, to realize the unrealized.
(Reference: AN 5.78)


In this Teaching from Gotama Buddha, he shares details of how a Practitioner should not
delay or push off the responsibility to train the mind, thus, not allowing the mind to
become complacent as this is dangerous to one’s progress on The Path to
Enlightenment.
While certain aspects of life may be comfortable for you now, that might not always be
the case due to The Universal Truth of Impermanence. The Buddha provides five (5)
situations, or dangers, to consider that will happen in the future that could inhibit one
from being able to learn and practice these Teachings to acquire the results of an
Enlightened mind.
1.) Old age can cause challenges for one as the unEnlightened mind will not be as sharp
to be able to learn, reflect, and practice these Teachings. With living an entire life with a
muddled mind, an elderly individual who is struggling with old age will find it a struggle to
learn and practice these Teachings. So, The Buddha provides guidance that while one is
young it is the ideal time to dedicate time, effort, energy, and resources towards learning
and practicing these Teachings.
There is no age that is too old to learn and practice these Teachings but this Teaching is
sharing that it would be more wise to choose to learn and practice while one is still young.
Do not delay the decision to learn and practice these Teachings any further. The right time
to learn and practice is always, right now.
Even if a Student is in the later phases of their life, they can still learn and practice to
experience improvement to the condition of the mind possibly attaining Enlightenment
during this life or at death.
If a Practitioner chooses to learn and practice these Teachings sooner in life, they will
have less conditioning to eliminate. A child, for example, has very little craving and anger
compared to an adult. An adult has other attributes that are beneficial and helpful in the
pursuit to Enlightenment but there is more pollution of mind to eliminate.
There is no wrong time to begin to learn and practice but choosing to do so earlier in life
can produce significant benefit as one will not need to live an entire life with
discontentedness and can enjoy the benefits of having made the wise decision to learn
and practice these Teachings while still young. If a Practitioner attains Enlightenment early
in life, they are then able to enjoy the benefits of an Enlightened mind their entire life
rather than experiencing constant struggles and difficulties living with an unEnlightened
mind.
2.) Good health is an attribute that makes learning and practicing these Teachings less
challenging. If there is bodily sickness, a Practitioner will be busy attending to the needs
of the physical body where they will find it more challenging to learn and practice these
Teachings.
While there is good health, rather than be complacent with the good health, a wise
Practitioner would instead use that to their advantage to learn and practice so that they
can get as much work accomplished in training the mind while there is still a healthy
body.
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3.) Plentiful food allows for a Practitioner to be able to nourish the body maintaining its
strength and vitality. When food is easy to acquire, this is not a time to become
complacent but instead, a time to use this to your benefit so that you are able to apply
time, effort, energy, and resources towards learning and practicing these Teachings to
experience the results of an Enlightened mind.
Plentiful food may promote a complacent mind and one should not allow easy access to
food to lure the mind into complacency.
4.) Wholesome friends and associates is an important aspect of learning and practicing
these Teachings. Making the wise choice to have wholesome friends and associates will
positively influence you towards the attainment of Enlightenment.
While there are wholesome friends and associates, this would be the ideal time to actively
learn and practice these Teachings instead of allowing the comfort of wholesome friends
and associates to produce complacency or any sluggish conditions in the mind.
5.) The Community of Practitioners is highly important for one to develop their mind to
Enlightenment. A Practitioner would need to have confidence in The Buddha, The
Teachings, and The Community. Through developing this confidence and having access
to The Teachings and The Community, a Practitioner is then able to actively progress
towards Enlightenment.
While The Community of Practitioners is strong, this is the ideal time to develop the mind
towards Enlightenment rather than becoming complacent that this beneficial situation
exists.
All of these things are impermanent. If a Practitioner allows these beneficial attributes to
produce complacency rather than use them to their advantage, they could potentially be
gone and lost, then a Practitioner would lack these same attributes of youthfulness,
health, food, wholesome friends, and a strong community of Practitioners which are all
helpful in one’s pursuit to Enlightenment.
It would be dangerous for one to become complacent with certain comforts that exist
now to delay applying time, effort, energy, and resources to learning, reflecting, and
practicing these Teachings on The Path to Enlightenment.
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Chapter 65
When the Mind Becomes Sluggish
On an occasion, Monks, when the mind becomes sluggish, it is untimely to
develop the Enlightenment factor of tranquility, the Enlightenment factor of
concentration, and the Enlightenment factor of equanimity.
For what reason?
Because the mind is sluggish, Monks, and it is difficult to arouse it with those
things.
Suppose, Monks, a man wants to make a small fire flare up. If he throws wet
grass, wet cow dung, and wet timber into it, sprays it with water, and
scatters soil over it, would he be able to make that small fire flare up?
‘No, venerable sir.’
So too, Monks, on an occasion when the mind becomes sluggish, it is
untimely to develop the Enlightenment factor of tranquility, the Enlightenment
factor of concentration, and the Enlightenment factor of equanimity.
For what reason?
Because the mind is sluggish, Monks, and it is difficult to arouse it with those
things.
On an occasion, Monks, when the mind becomes sluggish, it is timely to
develop the Enlightenment factor of investigation, the Enlightenment factor
of energy, and the Enlightenment factor of joy.
For what reason?
Because the mind is sluggish, Monks, and it is easy to arouse it with those
things.
Suppose, Monks, a man wants to make a small fire flare up. If he throws dry
grass, dry cow dung, and dry timber into it, blows on it, and does not scatter
soil over it, would he be able to make that small fire flare up?
‘Yes, venerable sir.’
252

So too, Monks, on an occasion when the mind becomes sluggish, it is timely
to develop the Enlightenment factor of investigation, the Enlightenment
factor of energy, and the Enlightenment factor of joy.
For what reason?
Because the mind is sluggish, Monks, and it is easy to arouse it with those
things.
(Reference: SN 46.53)
In this Teaching from Gotama Buddha, he shares how to remedy a sluggish, lazy, and
complacent mind.
Complacency: Dullness, Lethargy, Lack of Motivation (sloth and torpor)
Remedy: Enlightenment Factors of Investigation, Energy, and Joy
When the mind is sluggish, it would not be wise to practice the Enlightenment factors of
tranquility, concentration, and equanimity as remedies for the sluggish mind.
Detailed explanation of The Seven Factors of Enlightenment is available in this same book
series found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 66
When the Mind Becomes Excited
On an occasion, Monks, when the mind becomes excited, it is untimely to
develop the Enlightenment factor of investigation, the Enlightenment factor
of energy, and the Enlightenment factor of joy.
For what reason?
Because the mind is excited, Monks, and it is difficult to calm it down with
those things.
Suppose, Monks, a man wants to extinguish a great bonfire. If he throws dry
grass, dry cow dung, and dry timber into it, blows on it, and does not scatter
soil over it, would he be able to extinguish that great bonfire?
‘No, venerable sir.’
So too, Monks, on an occasion when the mind becomes excited, it is
untimely to develop the Enlightenment factor of investigation, the
Enlightenment factor of energy, and the Enlightenment factor of joy.
For what reason?
Because the mind is excited, Monks, and it is difficult to calm it down with
those things.
On an occasion, Monks, when the mind becomes excited, it is timely to
develop the Enlightenment factor of tranquility, the Enlightenment factor of
concentration, and the Enlightenment factor of equanimity.
For what reason?
Because the mind is excited, Monks, and it is easy to calm it down with
those things.
Suppose, Monks, a man wants to extinguish a great bonfire. If he throws wet
grass, wet cow dung, and wet timber into it, sprays it with water, and
scatters soil over it, would he be able to extinguish that great bonfire?
‘Yes, venerable sir.’
254


So too, Monks, on an occasion when the mind becomes excited, it is timely
to develop the Enlightenment factor of tranquility, the Enlightenment factor of
concentration, and the Enlightenment factor of equanimity.
For what reason?
Because the mind is excited, Monks, and it is easy to calm it down with
those things.
But mindfulness, Monks, I say is always useful.
(Reference: SN 46.53)
In this Teaching from Gotama Buddha, he shares how to remedy an excited, happy, and
euphoric mind.
Excitement: a feeling of great enthusiasm and eagerness. (happiness, excitement,
elation, thrill, exhilaration, euphoria, etc.)
Remedy: Enlightenment Factors of Tranquility, Concentration, and Equanimity.
When the mind is excited, it would not be wise to practice the Enlightenment factors of
investigation, energy, and joy as remedies for the excited mind.
The Buddha explains that practicing “mindfulness” “is always useful”. Mindfulness is
“awareness of mind” using The Four Foundations of Mindfulness as shared in the book
“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1) in Chapter
5.
Detailed explanation of The Seven Factors of Enlightenment is available in this same book
series found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 67
Four Developments of Concentration
Monks, there are these four developments of concentration.
What four?
(1)There is a development of concentration that leads to residing peacefully
in this very life.
(2)There is a development of concentration that leads to obtaining wisdom
and vision.
(3)There is a development of concentration that leads to mindfulness and
clear comprehension.
(4)There is a development of concentration that leads to the destruction of
the taints.
—————
(1) And what, Monks, is the development of concentration that leads to
residing peacefully in this very life?
Here, a Monk, distant from sense-desires, distant from unwholesome mental
states, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy. And with the
subsiding of thinking and pondering, by gaining inner tranquility and oneness
of mind, he enters and resides in the second Jhāna, which is without thinking
and pondering, based in concentration, filled with excitement and joy. And
with the fading away of excitement, remaining imperturbable (unable to be
upset or excited; calm; serene), mindful and clearly aware, he experiences in
himself the joy of which the Noble Ones say:
‘Peaceful is he who resides with equanimity and mindfulness’, he enters the
third Jhāna. And, having given up pleasure and pain, and with the fading
away of former gladness and sadness, he enters and resides in the fourth
Jhāna, which is beyond pleasure and pain, and purified by equanimity and
mindfulness.
This is called the development of concentration that leads to residing
peacefully in this very life.
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(2) And what is the development of concentration that leads to obtaining
wisdom and vision?
Here, a Monk attends to the perception of light; he focuses on the
perception of day thus: As by day, so at night; as at night, so by day. Thus,
with a mind that is open and uncovered, he develops a mind permeating
(filled) with brightness.
This is the development of concentration that leads to obtaining wisdom and
vision.
(3) And what is the development of concentration that leads to mindfulness
and clear comprehension?
Here, a Monk knows feelings as they arise, as they remain present, as they
disappear; he knows perceptions as they arise, as they remain present, as
they disappear; he knows thoughts as they arise, as they remain present, as
they disappear.
This is the development of concentration that leads to mindfulness and clear
comprehension.
(4) And what is the development of concentration that leads to the
destruction of the taints?
Here, a Monk resides reflecting on arising and vanishing in The Five
Aggregates subject to clinging:
Such is form, such its origin, such its passing away; such is feeling, such its
origin, such its passing away; such is perception, such its origin, such its
passing away; such are volitional formations (choices/decisions), such its
origin, such its passing away; such is consciousness, such its origin, such its
passing away.
This is the development of concentration that leads to the destruction of the
taints.
These are the four developments of concentration.
(Reference: AN 4.41)


In this Teaching from Gotama Buddha, he shares “Four Developments of Concentration”.
These are the four (4) ways to develop concentration in the mind.
Concentration is a highly important quality of mind that a Practitioner will need to develop
that benefits you on The Path to Enlightenment and in daily life.
It is when the mind is muddled, confused, and lacking comprehension that we find life
difficult and a struggle. We have difficulties and struggles in relationships, in our
profession, in learning, and in completing daily tasks, etc. Through a well developed
mind, a Practitioner will develop concentration and clarity of mind benefiting you in
improving the quality of life through being able to conduct life with ease.
It is training the mind through practicing the entire Eight Fold Path that concentration is
developed, especially with meditation.
Meditation is a technique to actively train the mind during dedicated, independent,
purposeful training sessions to eliminate unwholesome qualities of the mind and/or
cultivate wholesome qualities of the mind in the positions of seated, lying, standing,
or walking.
While The Eight Fold Path and meditation is the training a Practitioner will employ to
cultivate concentration, The Buddha shares this Teaching beyond the basics of The Eight
Fold Path helping a Practitioner to more deeply develop concentration as an important
quality of mind that a Practitioner will find benefits with the development of their life
practice.
(1) First, “there is a development of concentration that leads to residing peacefully in this
very life”.
The Buddha explains the attainment of the Jhānas as the way to develop concentration
that leads to residing peacefully in this very life.
Through training the mind to learn and practice The Eight Fold Path, a Practitioner’s mind
will eventually experience the Jhānas. The Jhānas are preliminary phases the mind
experiences prior to entering the first Stage of Enlightenment. There are several qualities
of mind that are experienced as a Practitioner enters into the Jhānas that will benefit them
throughout their daily life such as mindfulness, equanimity, joy, the unification of the mind
(i.e. elimination of subconscious thoughts motivating unskillful behavior), and
concentration.
An unEnlightened mind that is not learning and practicing these Teachings compared to
the unEnlightened mind that is learning and practicing these Teachings and has attained
the Jhānas, is like “night and day”. There is a significant difference, with increased
benefits in the quality of mind experienced, when the mind has attained the Jhānas. The
benefits of the Jhānas are experienced throughout one’s day, not only in meditation.
The Jhānas are so profound, many Practitioners mistakenly believe they have attained
Enlightenment but are instead, just experiencing the Jhānas. In the Jhānas, the mind will
still be experiencing discontentedness but, to a much lesser degree.
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A Practitioner entering the Jhānas is an indication that they are successfully
understanding and implementing The Eight Fold Path. At this point, it is time for the
Practitioner to continue their learning, reflection, and practice of The Eight Fold Path, with
all the other Teachings, while starting to focus on the elimination of The Ten Fetters.
Explanation of the Jhānas is available in this same book series found in Chapter 4 and
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
You can find a detailed explanation of the Jhānas through these additional resources:
(YouTube)
The Eight Fold Path - Mental Discipline (Part 3 of 3) - (Group Learning Program)
https://youtu.be/O_1vFGBiGXU
(Podcast)
Ep. 145 - The Eight Fold Path - Mental Discipline (Part 3 of 3) - (Group Learning Program)
https://anchor.fm/buddhadailywisdom/episodes/Ep--145---The-Eight-Fold-Path---
Mental-Discipline-Part-3-of-3---Group-Learning-Program-eqoh9q/a-a4nacqj
(2) Second, “there is a development of concentration that leads to obtaining wisdom and
vision”.
The Buddha explains concentration that leads to wisdom and vision. Wisdom is the
antidote or remedy to ignorance (unknowing of true reality). Ignorance is the primary
hindrance keeping the mind in the unEnlightened state. Through learning, reflecting, and
practicing these Teachings, the mind is liberated from the ignorance having been deeply
trained and can then see clearly.
When The Buddha mentions “vision”, he is referring to a Practitioner who is able to “see
clearly”. It is wisdom that lifts the mind from the fog of ignorance allowing the Practitioner
to see the world with great clarity or brightness.
Gotama Buddha is sharing that through developing concentration, one is able to acquire
wisdom and clarity to see the world through “a mind permeating (filled) with brightness”.
An Enlightened mind will not be complaining about the dreadful and miserable aspects of
life but instead, be able to see with clear vision the brightness or fullness of life.
While an Enlightened mind is aware of the misery and suffering that exist in the world,
perhaps even more so than an unEnlightened mind, the Enlightened mind is able to move
beyond the misery and suffering to experience liberation despite the complications and
difficulties in the world. An Enlightened mind chooses not to allow the challenges of daily
life to burden the mind with constant negativity but instead, is able to function filled with
brightness, joy, and positivity.
(3) Third, “there is a development of concentration that leads to mindfulness and clear
comprehension”.
The Buddha explains development of concentration that leads to mindfulness and clear
comprehension. Mindfulness, or awareness of mind, is useful at all times. To purify the
259


mind, a Practitioner needs to develop awareness of mind and be constantly aware or
mindful with clear comprehension.
The Buddha explains that a Practitioner knows feelings, perceptions, and thoughts as
they arise, remain present, and disappear. This is accomplished through training the mind
in Breathing Mindfulness Meditation and remaining mindful or aware of the mind
throughout the day.
As a Practitioner observes the mind is lost in day dreams, wanders away from a topic of
conversation, or becomes cluttered during a daily task, they need to cut off and let go of
the invading feelings, perceptions, and thoughts bringing the mind back to the current
task.
A Practitioner actively develops mindfulness and clear comprehension both inside and
outside of meditation. While meditation is the consistent ongoing training employed 2-3
times per day, to attain Enlightenment a Practitioner will need to develop mindfulness and
clear comprehension outside of meditation as well.
This all culminates into a Practitioner developing deep concentration to benefit you in all
parts of your life.
(4) Forth, “there is a development of concentration that leads to the destruction of the
taints”.
The Buddha explains development of concentration that leads to the destruction of the
taints. The taints are the pollution of the unEnlightened mind also referred to as the fetters
or The Ten Fetters.
It is through eliminating The Ten Fetters that a Practitioner develops concentration as the
mind is liberated from the pollution of the taints. The mind will no longer be tainted by the
unwholesome qualities that plague the unEnlightened mind.
The Buddha shares that it is “reflecting on arising and vanishing in The Five Aggregates
subject to clinging” that leads to development of concentration that leads to the
destruction of the taints. The Five Aggregates are what makes a being, a being.
Form, Feelings, Perceptions, Volitional Formations, and Consciousness.
The Five Aggregates
Form: the physical body.
Feelings: results of experiences in the mind through The Six Sense Bases.
Perceptions: a belief or opinion based on how things seem.
Volitional Formations: choices or decisions that are made.
Consciousness: the mind.
It is when the mind “clings” or “holds on” to The Five Aggregates that the mind
experiences discontentedness. Observing the impermanent nature of The Five
Aggregates, a being can “let go” no longer experiencing discontentedness due to
“holding on” to The Five Aggregates.
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The Buddha advises that a Practitioner should understand the origin and passing away of
The Five Aggregates in order to eliminate the taints. Reflecting on the passing away,
fading away, or subsiding of The Five Aggregates helps a Practitioner understand their
impermanent nature and trains the mind to “let go” of existence to escape The Cycle of
Rebirth. This further assists a Practitioner to realize The Universal Truth of Non-self
eliminating the taint of “personal existence view”.
Training the mind to observe the impermanent nature of The Five Aggregates helps a
Practitioner eliminate the taint of “sensual desire”, “desire for form”, “desire for formless”,
and “ignorance”. As the mind eliminates all of The Ten Fetters, destroying the taints, the
Practitioner will experience deep concentration and clarity of mind.
It is through the development of concentration that a Practitioner will find their life
practice continually improve realizing increased benefits in daily life.
A Practitioner can gain further understanding of The Five Aggregates and the related
Teaching of Dependent Origination in this same book series found in the book “The First
Stage of Enlightenment (Stream-Enterer)” (Volume 5).
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Chapter 68
Develop Concentration
(First Discourse)
Monks, develop concentration. A Monk who is concentrated understands
things as they really are.
And what does he understand as it really is?
He understands as it really is: This is discontentedness.
He understands as it really is: This is the cause of discontentedness.
He understands as it really is: This is the elimination of discontentedness.
He understands as it really is: This is the way leading to the elimination of
discontentedness.
Monks, develop concentration. A Monk who is concentrated understands
things as they really are.
Therefore, Monks, an effort should be made to understand: This is
discontentedness.
An effort should be made to understand: This is the cause of
discontentedness.
An effort should be made to understand: This is the elimination of
discontentedness.
An effort should be made to understand: This is the way leading to the
elimination of discontentedness.
(Reference: SN 56.1)
262

In this Teaching from Gotama Buddha, he shares the importance of developing
concentration. He points to The Four Noble Truths as a Practitioner who “understands as
it really is”.
Through understanding “This is discontentedness”, “This is the cause of
discontentedness”, “This is the elimination of discontentedness”, and “This is the way
leading to the elimination of discontentedness” a Practitioner will come to understand The
Four Noble Truths implementing this Teaching in daily life to develop concentration.
Detailed explanation of The Four Noble Truths is available in this same book series found
in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 69
Develop Concentration
(Second Discourse)
Monks, develop concentration. A Monk who is concentrated understands
things as they really are.
And what does he understand as it really is?
The origin and passing away of form; the origin and passing away of feeling;
the origin and passing away of perception; the origin and passing away of
volitional formations (choices/decisions); the origin and passing away of
consciousness.
And what, Monks, is the origin of form? What is the origin of feeling?
What is the origin of perception? What is the origin of volitional
formations (choices/decisions)? What is the origin of consciousness?
Here, Monks, one seeks excitement, one welcomes, one remains holding.
And what is it that one seeks excitement in, what does one welcome, to
what does one remain holding?
One seeks excitement in form, welcomes it, and remains holding to it. As a
consequence of this, excitement arises. Excitement in form is clinging. With
one’s clinging as condition, existence (comes to be); with existence as
condition, birth; with birth as condition, aging-and-death, sorrow, grief, pain,
displeasure, and despair come to be. Such is the origin of this whole mass of
discontentedness.
One seeks excitement in feeling, welcomes it, and remains holding to it. As a
consequence of this, excitement arises. Excitement in feeling is clinging.
With one’s clinging as condition, existence (comes to be); with existence as
condition, birth; with birth as condition, aging-and-death, sorrow, grief, pain,
displeasure, and despair come to be. Such is the origin of this whole mass of
discontentedness.
One seeks excitement in perception, welcomes it, and remains holding to it.
As a consequence of this, excitement arises. Excitement in perception is
clinging. With one’s clinging as condition, existence (comes to be); with
existence as condition, birth; with birth as condition, aging-and-death,
sorrow, grief, pain, displeasure, and despair come to be. Such is the origin of
this whole mass of discontentedness.
264


One seeks excitement in volitional formations (choices/decisions), welcomes
it, and remains holding to it. As a consequence of this, excitement arises.
Excitement in volitional formations is clinging. With one’s clinging as
condition, existence (comes to be); with existence as condition, birth; with
birth as condition, aging-and-death, sorrow, grief, pain, displeasure, and
despair come to be. Such is the origin of this whole mass of
discontentedness.
One seeks excitement in consciousness, welcomes it, and remains holding
to it. As a consequence of this, excitement arises. Excitement in
consciousness is clinging. With one’s clinging as condition, existence
(comes to be); with existence as condition, birth; with birth as condition,
aging-and-death, sorrow, grief, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of discontentedness.
This, Monks, is the origin of form; this is the origin of feeling; this is the origin
of perception; this is the origin of volitional formations; this is the origin of
consciousness.
And what, Monks, is the passing away of form? What is the passing
away of feeling? What is the passing away of perception? What is the
passing away of volitional formations (choices/decisions)? What is the
passing away of consciousness?
Here, Monks, one does not seek excitement, one does not welcome, one
does not remain holding. And what is it that one does not seek excitement
in? What doesn’t one welcome? To what doesn’t one remain holding?
One does not seek excitement in form, does not welcome it, does not remain
holding to it. As a consequence of this, excitement in form is eliminated.
With the elimination of excitement comes elimination of clinging; with
elimination of clinging, elimination of existence; with the elimination of
existence comes elimination of birth; with the elimination of birth comes
elimination of aging-and-death, sorrow, grief, pain, displeasure, and despair.
Such is the elimination of this whole mass of discontentedness.
One does not seek excitement in feeling, does not welcome it, does not
remain holding to it. As a consequence of this, excitement in feeling is
eliminated. With the elimination of excitement comes elimination of clinging;
with elimination of clinging, elimination of existence; with the elimination of
existence comes elimination of birth; with the elimination of birth comes
elimination of aging-and-death, sorrow, grief, pain, displeasure, and despair.
Such is the elimination of this whole mass of discontentedness.
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One does not seek excitement in perception, does not welcome it, does not
remain holding to it. As a consequence of this, excitement in perception is
eliminated. With the elimination of excitement comes elimination of clinging;
with elimination of clinging, elimination of existence; with the elimination of
existence comes elimination of birth; with the elimination of birth comes
elimination of aging-and-death, sorrow, grief, pain, displeasure, and despair.
Such is the elimination of this whole mass of discontentedness.
One does not seek excitement in volitional formations (choices/decisions),
does not welcome it, does not remain holding to it. As a consequence of
this, excitement in volitional formations is eliminated. With the elimination of
excitement comes elimination of clinging; with elimination of clinging,
elimination of existence; with the elimination of existence comes elimination
of birth; with the elimination of birth comes elimination of aging-and-death,
sorrow, grief, pain, displeasure, and despair. Such is the elimination of this
whole mass of discontentedness.
One does not seek excitement in consciousness, does not welcome it, does
not remain holding to it. As a consequence of this, excitement in
consciousness is eliminated. With the elimination of excitement comes
elimination of clinging; with elimination of clinging, elimination of existence;
with the elimination of existence comes elimination of birth; with the
elimination of birth comes elimination of aging-and-death, sorrow, grief, pain,
displeasure, and despair. Such is the elimination of this whole mass of
discontentedness.
With the elimination of excitement comes elimination of clinging; with
elimination of clinging, elimination of existence; with the elimination of
existence comes elimination of birth; with the elimination of birth comes
elimination of aging-and-death, sorrow, grief, pain, displeasure, and despair.
Such is the elimination of this whole mass of discontentedness.
This, Monks, is the passing away of form; this is the passing away of feeling;
this is the passing away of perception; this is the passing away of volitional
formations (choices/decisions); this is the passing away of consciousness.
(Reference: SN 22.5)
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In this Teaching from Gotama Buddha, he shares further details on the development of
concentration through understanding The Five Aggregates.
Through seeking excitement in form, feelings, perceptions, volitional formations (choices/
decisions), and consciousness, a Practitioner welcomes and remains holding on to
existence which leads to further rebirths in The Cycle of Rebirth.
When a Practitioner does not seek excitement in forms, feelings, perceptions, volitional
formations (choices/decisions), and consciousness, they do not welcome or remain
holding on to The Five Aggregates. Then, a being will escape The Cycle of Rebirth no
longer experiencing “birth, aging-and-death, sorrow, grief, pain, displeasure, and despair”
described as the whole massive amount of discontentedness.
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Chapter 71
Craving and Anger Does Not Exist
Monks, there are these four things that are born.
What four?
Craving is born from craving; anger is born from craving; craving is born
from anger; and anger is born from anger.
When, distant from sense-desires, distant from unwholesome mental states,
he enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy, on that
occasion craving born from craving does not exist in him, anger born from
craving does not exist in him, craving born from anger does not exist in him,
and anger born from anger does not exist in him.
When, with the subsiding of thinking and pondering, by gaining inner
tranquility and oneness of mind, he enters and resides in the second Jhāna,
which is without thinking and pondering, based in concentration, filled with
excitement and joy ... the third Jhāna … the fourth Jhāna, on that
occasion craving born from craving does not exist in him, anger born from
craving does not exist in him, craving born from anger does not exist in him,
and anger born from anger does not exist in him.
(Reference: AN 4.200)


269

In this Teaching from Gotama Buddha, he shares how craving and anger are born for
each other and how when the mind enters and resides in the Jhānas, craving and anger
are significantly decreased.
A Practitioner who enters the Jhānas will still have craving and anger in the mind but, it
will be significantly decreased. Therefore, discontentedness is significantly decreased for
a Practitioner who has entered into the Jhānas. It is not until the third Stage of
Enlightenment that anger/hatred/ill will is completely eliminated from the mind and it is
not until a Practitioner is in the fourth Stage of Enlightenment that craving/desire/
attachment is fully extinguished.
In order to accomplish the goal of extinguishing all craving/desire/attachment and anger/
hatred/ill will, a Practitioner needs to deeply understand and practice the entire Path to
Enlightenment - The Eight Fold Path. One aspect of The Path to Enlightenment is to
understand how craving and anger arise.
In this Teaching, The Buddha mentions how craving is born from craving; anger is born
from craving; craving is born from anger; and anger is born from anger.
Craving is born from craving: If an individual has a certain craving, this can arise
additional cravings on top of the original craving.
For example, if a Practitioner has craving/desire/attachment for wealth, this could then
arise craving and obsession for increased promotions in one’s career, increased money,
lavish lifestyle, and luxury cars, clothing, jewelry, property, etc. These cravings can then
motivate unskillful intentions, speech, and actions resulting in significant difficulties in
one’s life.
In this way, craving is born from craving.
Anger is born from craving: If an individual has a certain craving, this can arise anger in
the mind when one does not acquire the objects of their affection.
For example, if a Practitioner has craving/desire/attachment for wealth, this could then
arise anger when increased promotions in one’s career, increased money, lavish lifestyle,
and luxury cars, clothing, jewelry, property, etc. are not acquired. Anger, frustration,
irritation, annoyance, etc. can all arise in the mind based on the initial craving/desire/
attachment for wealth. The anger can then motivate unskillful intentions, speech, and
actions resulting in significant difficulties in one’s life.
In this way, anger is born from craving.
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Craving is born from anger: If an individual has a certain anger that has arisen base on
an initial craving, the anger can arise further craving in the mind when one is experiencing
the painful feelings of anger, the unEnlightened mind will then arise additional cravings
attempting to pursue pleasant feelings to eliminate the painful feelings associated with
the anger.
For example, if a Practitioner has craving/desire/attachment for wealth, this could then
arise anger when increased promotions in one’s career, increased money, lavish lifestyle,
and luxury cars, clothing, jewelry, property, etc. are not acquired. Anger, frustration,
irritation, annoyance, etc. can all arise in the mind based on the initial craving/desire/
attachment for wealth. The individual is uncomfortable with the arisen anger, therefore, a
craving/desire/attachment for sex, drugs, alcohol, shopping, material possessions, or
other cravings may arise within the mind as it seeks to rid itself of the painful feelings
associated with the anger. The unEnlightened mind is “unknowing of true reality” how it is
stuck in this vicious cycle constantly longing and yearning with a strong eagerness to
permanently hold on to the pleasant feelings when that is impossible. With the
unEnlightened mind basing its inner feelings on impermanent conditions, it will never
experience lasting satisfaction until one trains the mind to eliminate all cravings/desires/
attachments. The new cravings can then motivate unskillful intentions, speech, and
actions resulting in significant difficulties in one’s life.
In this way, craving is born from anger.
Anger is born from anger: If an individual has anger, this can arise further anger in the
mind when one does not acquire the objects of their affection.
For example, if a Practitioner has anger because they were not able to acquire wealth,
this could then arise further anger when increased promotions in one’s career, increased
money, lavish lifestyle, and luxury cars, clothing, jewelry, property, etc. are not acquired.
Anger, frustration, irritation, annoyance, etc. can all arise in the mind based on the initial
anger that wealth was not acquired. The new anger can then motivate unskillful
intentions, speech, and actions resulting in significant difficulties in one’s life.
In this way, anger is born from anger.
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Chapter 72
Calm and Reflection Have Part in True Wisdom
Monks, these two qualities have part in true wisdom.
What two?
Calm and reflection.
If cultivated, what profit does calm attain?
The mind is cultivated.
What profit results from a cultivated mind?
All craving is abandoned.
Monks, if reflection is cultivated, what profit does it attain?
Wisdom is cultivated.
If wisdom is cultivated, what profit does it attain?
All ignorance is abandoned.
A mind defiled by craving is not liberated; and wisdom defiled by ignorance
(unknowing of true reality) is not developed. Thus, Monks, through the fading
away of craving there is liberation of mind; and through the fading away of
ignorance (unknowing of true reality) there is liberation by wisdom.
(Reference: AN 2.31)


In this Teaching from Gotama Buddha, he shares how “calmness leads to the elimination
of craving” and “reflection leads to the elimination of ignorance”. Accomplishing these
goals, a Practitioner’s mind would be close to Enlightenment and potentially Enlightened.
To attain Enlightenment, a Practitioner needs to eliminate craving/desire/attachment from
the mind. The Buddha guides Practitioners to understand that calmness is a quality of
mind that leads to the elimination of craving/desire/attachment, thus, the elimination of
discontentedness.
To attain Enlightenment, a Practitioner also needs to cultivate wisdom in the mind. The
Buddha guides Practitioners to understand that reflection is a quality of mind that leads to
the cultivation of wisdom, thus, the elimination of ignorance.
To attain Enlightenment, a Practitioner will need to eliminate craving, anger, and ignorance
(unknowing of true reality). This is the general way to understand what needs to be
eliminated with The Ten Fetters representing a detailed description of what needs to be
eliminated from the mind to attain Enlightenment.
It is wisdom that transforms ignorance (unknowing of true reality). Wisdom is acquired
through learning, reflecting, and practicing these Teachings.
Transforming The Three Poisons: Craving, Anger, and Ignorance
Gotama Buddha’s Teachings to eliminate craving, anger, and ignorance are known, for
good reason, as The Three Poisons, The Three Unwholesome Roots, and The Three Fires.
Also known as (greed, hatred, and delusion) or (desire, ill will, and confusion).
These are The Three Poisons that exist and are present in the mind as part of rebirth into
the human realm. It is our goal, through these Teachings, to eliminate these three poisons
through practice of non-craving or generosity, non-anger or loving-kindness, and non-
ignorance or wisdom. To attain Enlightenment, one would need to completely eliminate
The Three Poisons.
These metaphors suggest how dangerous afflictive thoughts and emotions can be if they
are not understood and transformed. Craving (Greed/Desire) refers to our selfishness,
desire, attachment, and grasping for contentedness and satisfaction outside of ourselves.
Anger (Hatred/Ill Will) refers to our hostility and aggression, our aversion and repulsion
toward unpleasant people, circumstances, and even toward our own uncomfortable
feelings. Ignorance (Delusion/Confusion) refers to our dullness, confusion, and
misperception; our unknowing or wrong views of reality misunderstanding the world
around us as described as part of The Natural Laws of Existence in Gotama Buddha’s
Teachings.
The poisons of craving, anger, and ignorance (unknowing of true reality) — mask our true
nature, the awakened mind of wisdom and compassion. These poisonous states of mind
then motivate non-virtuous and unskillful intentions, speech, and actions, which produces
unwholesome Kamma so they need to be transformed, remedied and an antidote applied
to experience the brightness of the Enlightened mind.
Craving, anger, and ignorance (unknowing of true reality) are deeply embedded in the
conditioning of our personalities. Our behavior is habitually influenced and tainted by
these three poisons, these unwholesome roots buried deep into the mind. Burning within
273


us as craving (greed/desire), anger (hatred/ill will), and ignorance (delusion/confusion),
these poisons lay to waste hearts, lives, hopes, and civilizations, driving us blind and
thirsty through the seemingly endless round of birth and death - The Cycle of Rebirth.
Gotama Buddha describes these defilements as bonds, hindrances, and knots; the actual
root cause of unwholesome Kamma and the entire spectrum of human discontentedness.
It is The Three Poisons, The Three Unwholesome Roots, or The Three Fires that keeps the
mind in the unEnlightened state. It is only when a Practitioner deeply understands these
and uproots them from the mind, that one can reside permanently peaceful, calm, serene,
and content with joy.
Although this Teaching may appear negative or unpleasant, indeed, a wise understanding
of The Three Poisons of craving, anger, and ignorance (unknowing of true reality) is
ultimately positive and empowering. With this superb understanding, we can clearly see
and feel the factors that are causing discontentedness and suffering in our lives. And with
this clarity and insight, we can make the choice to eliminate those factors.
The Teaching of The Four Noble Truths clearly explains that when we embrace and
understand the exact causes of our discontentedness, suffering and dissatisfaction, we
can then take the necessary steps to extinguish those causes and liberate the mind. This
is certainly positive and empowering.
In addition, it is important for us to realize that Gotama Buddha’s Teachings regarding
defilement and purification are not just rigid, restrictive, or authoritarian theories regarding
morality, but are real and solid truths essential to our correct understanding of reality and
eventual awakening. Through learning these Teachings and the practice of these
Teachings, we awaken to true reality, acquiring wisdom, eliminating the poison of
ignorance/delusion or “unknowing” we have of true reality that keeps The Three Poisons
well rooted into the mind causing us untold amounts of discontentedness and suffering.
Through learning, reflecting, and practicing these Teachings while seeking guidance with
a Teacher, a Practitioner will independently observe the truth acquiring wisdom to liberate
the mind removing these poisons to experience Enlightenment.
Detailed explanation of The Three Poisons and how to eliminate them is available in this
same book series found in Chapter 8 of the book “Developing a Life Practice: The Path
That Leads to Enlightenment” (Volume 1).
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Chapter 73
One Who Inclines Towards Nibbāna
(Enlightenment)
Monks, just as the river Ganges slants, slopes, and inclines towards the east,
so too a Monk who develops and cultivates the four Jhānas slants, slopes,
and inclines towards Nibbāna (Enlightenment).
And how, Monks, does a Monk who develops and cultivates the four Jhānas
slant, slope, and incline towards Nibbāna (Enlightenment)?
Here, a Monk, distant from sense-desires, distant from unwholesome mental
states, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy. And with the
subsiding of thinking and pondering, by gaining inner tranquility and oneness
of mind, he enters and resides in the second Jhāna, which is without thinking
and pondering, based in concentration, filled with excitement and joy. And
with the fading away of excitement, remaining imperturbable (unable to be
upset or excited; calm; serene), mindful and clearly aware, he experiences in
himself the joy of which the Noble Ones say:
‘Peaceful is he who resides with equanimity and mindfulness’, he enters the
third Jhāna. And, having given up pleasure and pain, and with the fading
away of former gladness and sadness, he enters and resides in the fourth
Jhāna, which is beyond pleasure and pain, and purified by equanimity and
mindfulness.
It is in this way, Monks, that a Monk who develops and cultivates the four
Jhānas slants, slopes, and inclines towards Nibbāna (Enlightenment).
(Reference: SN 53.1)
275


In this Teaching from Gotama Buddha, he shares how developing the mind to attain the
Jhānas moves a Practitioner’s mind towards Enlightenment. Through training the mind to
attain the Jhānas, a Practitioner is likely to continue their progress towards the attainment
of Enlightenment.
The way a Practitioner attains the Jhānas is to stay focused on learning, reflecting, and
practicing the core and central Teachings that comprise the main aspects of The Path to
Enlightenment.
The core and central Teachings a Practitioner should focus on developing in their life
practice are:
A.) The Three Universal Truths
B.) The Four Noble Truths
C.) The Eight Fold Path
D.) The Five Precepts
E.) The Brahma-viharas
F.) The Ten Fetters
G.) The Seven Factors of Enlightenment
H.) Extensive Meditation Training
Through learning and practicing these Teachings, a Practitioner could be predicted to
progress towards the attainment of the Jhānas. Once the mind is experiencing the
Jhānas, this is an indication that one’s life practice is becoming well developed and they
should then start to focus on the elimination of The Ten Fetters.
Through the elimination of The Ten Fetters, the mind will experience Enlightenment.
276


Chapter 74
Great Fruit and Benefit of
Breathing Mindfulness Meditation
(Anāpānasati)
Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation), when
developed and cultivated, is of great fruit and benefit.
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that it is of great fruit and benefit?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or an
empty hut, sits down.
Having folded his legs crosswise, straightened his body and set up
mindfulness in front of him, just mindful he breathes in, mindful he breathes
out.
Breathing in long, he knows: I breathe in long; or breathing out long,
he knows: I breathe out long.
Breathing in short, he knows: I breathe in short; or breathing out short,
he knows: I breathe out short.
He trains thus: Experiencing the whole body, I will breathe in;
he trains thus: Experiencing the whole body, I will breathe out.
He trains thus: Calming the bodily sensations, I will breathe in;
he trains thus: Calming the bodily sensations, I will breathe out.
He trains thus: Experiencing joy, I will breathe in;
he trains thus: Experiencing joy, I will breathe out.
He trains thus: Experiencing peacefulness, I will breathe in;
he trains thus: Experiencing peacefulness, I will breathe out.
He trains thus: Experiencing the mental activity, I will breathe in;
he trains thus: Experiencing the mental activity, I will breathe out.
He trains thus: Calming the mental activity, I will breathe in;
he trains thus: Calming the mental activity, I will breathe out.
277


He trains thus: Experiencing the mind, I will breathe in;
he trains thus: Experiencing the mind, I will breathe out.
He trains thus: Gladdening the mind, I will breathe in;
he trains thus: Gladdening the mind, I will breathe out.
He trains thus: Concentrating the mind, I will breathe in;
he trains thus: Concentrating the mind, I will breathe out.
He trains thus: Liberating the mind, I will breathe in;
he trains thus: Liberating the mind, I will breathe out.
He trains thus: Reflecting on impermanence, I will breathe in;
he trains thus; Reflecting on impermanence, I will breathe out.
He trains thus: Reflecting on fading away, I will breathe in;
he trains thus: Reflecting on fading away, I will breathe out.
He trains thus: Reflecting on elimination, I will breathe in;
he trains thus: Reflecting on elimination, I will breathe out.
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
It is, Monks, when Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated in this way that it is of great fruit and
benefit.
When, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation)
has been developed and cultivated in this way, one of two fruits may be
predicted: either final knowledge (wisdom) in this very life or, if there is a
residue of clinging, the state of Non-Returner.
(Reference: SN 54.1)
278


In this Teaching from Gotama Buddha, he shares guidance for training the mind using
Breathing Mindfulness Meditation.
There are two benefits that The Buddha is describing associated with Breathing
Mindfulness Meditation. The benefits he describes are “final knowledge (wisdom) in this
very life or, if there is a residue of clinging, the state of Non-Returner”.
One who has attained “final knowledge (wisdom)” is an Enlightened being and “the state
of Non-Returner” is the third Stage of Enlightenment, the Stage of Enlightenment just
prior to attaining Enlightenment as an Arahant in the fourth Stage of Enlightenment.
Breathing Mindfulness Meditation is a primary aspect of training the mind to attain
Enlightenment. One would not be able to attain Enlightenment without Breathing
Mindfulness Meditation but one would not be able to attain Enlightenment with only
Breathing Mindfulness Meditation. Gotama Buddha prioritized Breathing Mindfulness
Meditation above all other forms of meditation.
Anāpānasati is the Pāli word to refer to Breathing Mindfulness Meditation.
Detailed explanation of Breathing Mindfulness Meditation is available in this same book
series found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
The Buddha’s Teachings on Breathing Mindfulness Meditation are available in this same
book series found in the book “Breathing Mindfulness Meditation” (Volume 7). A detailed
explanation of his guidance will be explained in (Volume 7).
279


Chapter 75
Breathing Mindfulness Meditation
An Excellent and Peaceful Dwelling
(The Buddha commented on the incidences of Monks’ dying through suicide
by themselves or by encouraging and assisting others to do so. On this
occasion The Perfectly Enlightened One had given them the discourses of
Anāpānasati (Breathing Mindfulness Meditation).)
Monks, this concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation), when developed and cultivated, is peaceful and
superb, an excellent and peaceful dwelling, and it dissolves and extinguishes
right on the spot evil unwholesome states whenever they arise.
Just as, Monks, in the last month of the hot season, when a mass of dust
and dirt has swirled up, a great rain cloud out of season disperses it and
extinguishes it on the spot, so too concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation), when developed and cultivated, is
peaceful and superb, an excellent and peaceful dwelling, and it dissolves
and extinguishes on the spot evil unwholesome states whenever they arise.
And how is this so?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down.
Having folded his legs crosswise, straightened his body and set up
mindfulness in front of him, just mindful he breathes in, mindful he breathes
out.
Breathing in long, he knows: I breathe in long; or breathing out long,
he knows: I breathe out long.
Breathing in short, he knows: I breathe in short; or breathing out short,
he knows: I breathe out short.
He trains thus: Experiencing the whole body…. (Repeated as at Chapter 74)
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
280


It is in this way, Monks, that concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) is developed and cultivated so that it is
peaceful and superb, an excellent and peaceful dwelling, and it dissolves
and extinguishes on the spot evil unwholesome states whenever they arise.
(Reference: SN 54.9)
In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
develops peacefulness in the mind eliminating any evil unwholesome mental states. While
this is true, it does require practice to develop one’s mind to the point where it can
“dissolve and extinguish right on the spot evil unwholesome states whenever they arise”.
If you have never meditated before, one should not expect that the mind can immediately
eliminate evil unwholesome states. Instead, it is through gradual training and gradual
practice that the mind will experience gradual progress towards the ability of Breathing
Mindfulness Meditation to “dissolve and extinguish right on the spot evil unwholesome
states whenever they arise”.
Developing a dedicated practice of Breathing Mindfulness Meditation with the guidance
of a Teacher will be needed to progress on The Path to Enlightenment. In doing so, one
can eliminate all unwelcomed feelings including suicidal thoughts or interest in assisting
others to die by suicide.
You can access resources to assist you in developing your practice using this Youtube
Channel which has a Playlist of a series of nine (9) videos to guide you in your learning
along with other resources to help you. You can also seek personalized guidance with the
author of this book.
Daily Wisdom - Walking The Path with The Buddha (Youtube Channel)
https://bit.ly/DailyWisdom-Youtube
281


Chapter 76
A Monk Who Is Not Lacking of Jhāna
Monks, if for just the time of a finger snap a Monk develops Mindfulness of
Breathing (Breathing Mindfulness Meditation), he is called a Monk who is not
lacking of Jhāna, who acts upon The Teachings of The Teacher, who
responds to his advice, and who does not eat the country’s almsfood having
produced no results or benefits. How much more, then, those who cultivate
it!
(Reference: AN 1.394)


In this Teaching from Gotama Buddha, he shares how one who trains in Breathing
Mindfulness Meditation will be able to experience the Jhānas. He also encourages
Students to practice “The Teachings of The Teacher” and respond to his advice.
A Teacher is highly important on The Path to Enlightenment. Through learning and
practicing Gotama Buddha’s Teachings with guidance, the mind becomes Enlightened in
that you can observe the improvement in the condition of the mind as you eliminate all
discontent feelings where the mind can reside peaceful, calm, serene, and content with
joy - permanently. You are not believing The Teachings wishing for a positive outcome at
some point in the future or after death. Instead, you are observing the improvements to
the condition of the mind right now - in the present moment.
Only a Buddha would be able to attain Enlightenment on their own without Teachers.
These are some of the criteria that make a Buddha a Buddha is that they discover The
Teachings on their own attaining Enlightenment without help from a Teacher, shares their
independently discovered Teachings to guide countless others to Enlightenment during
the remaining time of their life, and they leave their Teachings in a condition that they
guide countless others to Enlightenment after their death.
The last Buddha currently known to the world existed over 2,500 years ago.
That means you and everyone else will need Teachers on this Path to Enlightenment. A
Buddha has already done the hard work of figuring out how to attain Enlightenment. You
just need to learn and practice his Teachings to improve the condition of the mind and
your life.
Seeking guidance to learn and practice Breathing Mindfulness Meditation is a wise
decision to get started.
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Chapter 77
Breathing In and Breathing Out
Is a Certain Kind of Body
Whenever, Ānanda, a Monk, when breathing in long, knows: I breathe in
long; or, when breathing out long, knows: I breathe out long;
when breathing in short, knows: I breathe in short; or,
when breathing out short, knows: I breathe out short;
when he trains thus: Experiencing the whole body, I will breathe in;
when he trains thus: Experiencing the whole body, I will breathe out;
when he trains thus: Calming the bodily sensations, I will breathe in;
when he trains thus: Calming the bodily sensations, I will breathe out…
(Repeated as at Chapter 74)
…on that occasion the Monk resides reflecting on the body as body,
dedicated, clearly comprehending, mindful, having removed craving and
displeasure in regard to the world.
For what reason?
I call this a certain kind of body. Ānanda, that is, breathing in and breathing
out.
Therefore, Ānanda, on that occasion the Monk resides reflecting on the body
as body, dedicated, clearly comprehending, mindful, having removed craving
and displeasure in regard to the world.
(Reference: SN 54.13)


283

In this Teaching from Gotama Buddha, he shares how a Practitioner can use Breathing
Mindfulness Meditation to develop the first of The Four Foundations of Mindfulness
through “reflecting on the body as body, dedicated, clearly comprehending, [and]
mindful”.
A Practitioner will need to develop Right Mindfulness to the point where they are able to
observe the arising discontentedness as bodily sensations so that they can “cut it off and
let it go” through applying Right Effort prior to the arising discontentedness becoming
feelings, affecting the condition of the mind, or forming a mental object.
A Practitioner whose training has progressed to the point where they are observing the
bodily sensations associated with arising discontentedness and is able to “cut it off and
let it go” is nearing close to Enlightenment.
To accomplish this goal, a Practitioner will need to have a well developed practice of the
entire Eight Fold Path to include, Breathing Mindfulness Meditation.
Then, in daily life as discontentedness is starting to arise and is observed as bodily
sensations, the Practitioner should apply Right Effort to eliminate the arising
discontentedness prior to it making its way into the mind as feelings. Doing this
repeatedly through one’s daily life will culminate into the complete elimination of
discontentedness as the Practitioner eliminates the cravings/desires/attachments that
produced the discontentedness. “Cutting off and letting go” of any arising
discontentedness will result in, over time, the discontent feelings never arising in the
future as the mind eliminates the cravings/desires/attachments that produced the
discontentedness.
284


Chapter 78
Mindfulness of the Body
Here a Monk, gone to the forest or to the foot of a tree, or to an empty hut,
sits down; having folded his legs crosswise, set his body erect, and
established mindfulness in front of him, ever mindful he breathes in, mindful
he breathes out:
Breathing in long, he understands: I breathe in long; or breathing out long,
he understands: I breathe out long.
Breathing in short, he understands: I breathe in short; or breathing out short,
he understands: I breathe out short.
He trains thus: I shall breathe in experiencing the whole body;
he trains thus: I shall breathe out experiencing the whole body.
He trains thus: I shall breathe in calming the bodily sensations;
he trains thus: I shall breathe out calming the bodily sensations.
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 is how a Monk develops mindfulness of the body.
(Reference: MN 119)