In this Teaching from Gotama Buddha, he shares how a Practitioner who is “seeing
rightly” “experiences the fading away of strong feelings”.
Seeing rightly, he experiences the fading away of strong feelings: “Seeing rightly” is
to have acquired wisdom through learning, reflecting, and practicing these Teachings to
eradicate ignorance (unknowing of true reality). It is through eliminating ignorance
(unknowing of true reality) that a Practitioner can see the true cause of all
discontentedness as craving/desire/attachment and through practice of these Teachings,
one can “experience the fading away of strong feelings” associated with the
unEnlightened mind.
With the destruction of excitement, comes destruction of craving: Through
eliminating pleasant feelings (i.e. excitement) from the mind, a Practitioner can eliminate
the cravings/desires/attachments that are causing all discontentedness in the mind.
Eliminating the primary problem of the unEnlightened mind chasing after pleasant feelings
will thus, eliminate painful feelings and feelings that are neither painful-nor-pleasant. It is
through the “destruction of craving” that the mind is liberated to experience
Enlightenment.
With the destruction of craving, comes destruction of excitement: Through
eliminating craving/desire/attachment from the mind, a Practitioner will eliminate pleasant
feelings based on impermanent conditions, thus, experiencing liberation of mind.
With the destruction of excitement and craving, the mind is said to be well liberated:
When a Practitioner has eliminated the condition of craving/desire/attachment which
causes discontentedness in the mind (i.e. pleasant feelings, painful feelings, and feelings
that are neither painful-nor-pleasant), then the mind will no longer experience
discontentedness and the mind is well liberated.
All of The Ten Fetters need to be completely eliminated to experience Enlightenment and
eliminating the fetter/taint/pollution of mind described as “sensual desire” is a significant
fetter that is a hindrance to Enlightenment. Eliminating sensual desire will drastically
reduce discontentedness but it is only when all ten (10) of the fetters are eliminated that
the mind will experience complete liberation from discontentedness. The mind will be
freed from the constant cycle of repeated and continuous discontentedness arising in the
mind.
Detailed explanation of The Ten Fetters is available in this same book series found in
Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 12
Craving/Desire is the Root of Discontentedness
Whatever discontentedness arose in the past, all that arose rooted in
craving/desire, with craving/desire as its source: for craving/desire is the root
of discontentedness.
Whatever discontentedness will arise in the future, all that will arise rooted in
craving/desire, with craving/desire as its source, for craving/desire is the root
of discontentedness.
Whatever discontentedness arises, all that is rooted in craving/desire, has
craving/desire as its source; for craving/desire is the root of
discontentedness.
(Reference: SN 42.11)


In this Teaching from Gotama Buddha, he shares the cause of all discontentedness is
craving/desire/attachment.
Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental
longing for something with a strong eagerness. The mind pulling in a direction for objects
of its affection.
Whether it be discontentedness that arose with beings in the past, present, or future it is
all caused by craving/desire/attachment.
The cause, elimination, and the solution leading to the complete elimination of all
discontentedness is described in The Four Noble Truths. The Four Noble Truths is a
foundation in these Teachings that is required in order to understand all the other
Teachings on The Path to Enlightenment shared by Gotama Buddha.
A Practitioner will need to deeply understand and practice The Four Noble Truths in order
to eliminate discontentedness of the mind.
Detailed explanation of The Four Noble Truths is available in this same book series found
in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 13
What One Intends One Has a Tendency Towards
Monks, what one intends, and what one desires, and whatever one has an
obsession towards: this becomes a basis for the maintenance of
consciousness.
When there is a basis, there is a support for the establishing of
consciousness.
When consciousness is established and has come to growth, there is the
production of future renewed existence.
When there is the production of future renewed existence, future birth, aging-
and-death, sorrow, grief, pain, displeasure, and despair come to be.
Such is the cause of this whole mass of discontentedness.
(Reference: SN 12.38)


In this Teaching from Gotama Buddha, he shares the cause of discontentedness and
continuous rebirth in The Cycle of Rebirth is craving/desire/attachment.
If one has an obsession towards certain objects of its affection, the mind has craving/
desire/attachment. Craving/desire/attachment is what produces continued consciousness
in future rebirths. “Maintenance of consciousness” is continued, supported, and
maintained by craving/desire/attachment.
With consciousness established because of continuous craving/desire/attachment, “there
is the production of future renewed existence”. Future renewed existence leads to “future
birth, aging-and-death, sorrow, grief, pain, displeasure, and despair”.
This is what causes the entire massive amount of discontentedness in the mind. It is
craving/desire/attachment that leads to the maintenance, support, and establishment of
consciousness resulting in birth, aging-and-death, sorrow, grief, pain, displeasure, and
despair.
It is only through eliminating craving/desire/attachment through The Six Sense Bases and
elimination of The Ten Fetters that the mind is completely liberated from
discontentedness and the entire Cycle of Rebirth. Once the mind is experiencing
Enlightenment, it will no longer experience any discontentedness or future rebirths in The
Cycle of Rebirth.
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Chapter 14
Do Not Favor Existence
Not Even For The Lasting of A Finger-Snap
Monks, just as even a small amount of dung has a foul smell.
So likewise I do not favor existence even for an insignificant amount of time,
not even for the lasting of a finger-snap.
(Reference: AN 1.316-332)
60


In this Teaching from Gotama Buddha, he shares how he is not interested in continued
existence through The Cycle of Rebirth.
In some places that you learn teachings labeled as Buddhism, it is taught that the goal is
to not attain Enlightenment in this life and accept rebirth so that you can help others
attain Enlightenment. This is not what The Buddha taught and is not part of The Path to
Enlightenment.
First, how could a being help others attain Enlightenment if they themselves have not yet
attained Enlightenment? This would be equivalent to learning how to drive a car from
someone who has never driven a car. Are you interested in having a Teacher help you
learn to drive a car who has never driven a car or would you prefer to have someone with
deep experience in driving a car help you learn how to drive a car?
Second, all The Buddha’s Teachings point to the elimination of discontentedness and the
elimination of existence or rebirth in The Cycle of Rebirth. The Buddha never taught that
one should avoid The Path to Enlightenment to help others on The Path to Enlightenment.
Instead, he taught to progress towards Enlightenment so that you deeply understand The
Path to Enlightenment and can attain Enlightenment yourself. In doing so, a Practitioner
would be highly skilled and knowledgeable of The Path to Enlightenment and should they
choose to then help others to attain Enlightenment, they are fully capable of providing
that support.
Third, this is just one of many Teachings where The Buddha explains he is not fond of
existence and he does not “favor existence”. The Four Observations of sickness, aging,
death, and an Ascetic seeking to understand the world are what motivated the young
Siddhartha Gotama to pursue The Path to Enlightenment. He was interested in helping
beings escape the constant and continuous discontentedness associated with sickness,
aging, and death. He discovered The Path to Enlightenment that ends discontentedness
and, thus, ends The Cycle of Rebirth where beings experience continued existence. He
was not interested in helping beings continue to exist but instead, he was interested in
helping beings eliminate discontentedness so that they would never need to experience
sorrow, grief, pain, displeasure, and despair ever again.
It is The Path to Enlightenment and attaining Enlightenment where a being will completely
eliminate 100% of all discontentedness, and eliminate the conditions that create
continued rebirth (i.e. craving/desire/attachment).
Through eliminating craving/desire/attachment in the mind, all discontentedness is
eliminated. Through eliminating craving/desire/attachment in the mind, there is no further
maintenance or support for continued rebirth in The Cycle of Rebirth.
61


Chapter 15
Craving is the Fuel of Rebirth
I declare, Vaccha, rebirth for one with fuel, not for one without fuel.
Just as a fire burns with fuel, but not without fuel,
So, Vaccha, I declare rebirth for one with fuel, not for one without fuel.
‘Master Gotama, when a flame is flung by the wind and goes some distance,
what does Master Gotama declare to be its fuel on that occasion?'
When Vaccha, a flame is flung by the wind and goes some distance, I
declare that it is fueled by the wind.
For on that occasion the wind is its fuel.
‘And, Master Gotama, when a being has laid down this body but has not yet
been reborn in another body, what does Master Gotama declare to be its fuel
on that occasion?’
When, Vaccha, a being has laid down this body but has not yet been reborn
in another body, I declare that it is fueled by craving.
For on that occasion craving is its fuel.
(Reference: SN 44.9)


In this Teaching from Gotama Buddha, he shares how craving/desire/attachment is the
fuel that causes rebirth into a new existence.
Not only is craving/desire/attachment the cause of all discontentedness in the mind but, it
is also the fuel that causes rebirth in The Cycle of Rebirth.
Through attaining Enlightenment, a being is solving the problem of discontentedness in
the mind and at the same time, solving all future problems where they will no longer
experience rebirth into a next existence in The Cycle of Rebirth.
While in this life the unEnlightened mind experiences significant challenges through
discontentedness of mind, the true challenge all beings are experiencing is that they
continue to exist in The Cycle of Rebirth.
With ignorance (unknowing of true reality) as condition, continued existence is
experienced. The constant and continuous cycle of beings roaming and wandering with a
mind polluted by craving creates the conditions for continuous rebirth.
Eliminating craving eliminates discontentedness and eliminates rebirth. A being who
attains Enlightenment will no longer experience any sorrow, grief, pain, displeasure, and
despair or existence in a new life. Therefore, Enlightenment is permanent. An Enlightened
being will no longer experience any discontentedness or rebirth. All sickness, aging, and
death has been eliminated. The Buddha referred to this as “the deathless”.
Never again will an Enlightened being experience death because they will never again
experience birth. Through the elimination of birth, comes the permanent elimination of all
discontentedness, sickness, aging, and death.
How do I verify that by eliminating cravings/desires/attachments, this will eliminate
rebirth in The Cycle of Rebirth? How do I verify that cravings/desires/attachments
are the fuel that causes rebirth in The Cycle of Rebirth?
Just like with all The Teachings of The Buddha, a Student needs to learn, reflect, and
practice to independently verify all The Teachings to acquire wisdom which will result in
experiencing the Enlightened mind.
There is never a time when a Student should “believe” these Teachings or a Teacher.
Instead, through determined, dedicated, and diligent learning, reflecting, and practicing, a
Practitioner will come to understand The Teachings that lead to the complete liberation of
mind - Enlightenment.
The Enlightened mind will be peaceful, calm, serene, and content with joy, no longer
experiencing any discontent feelings such as sadness, anger, frustration, irritation,
annoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy, resentment,
stress, anxiety, etc.
The following provides details of how a Student would verify that “craving is the fuel that
causes rebirth in The Cycle of Rebirth”.
63


Keep in mind, a Teacher’s role is not to prove or convince their Students that this is the
truth but instead, a Student will need to do the work to learn, reflect, and practice to verify
the truth for themselves with the guidance of a Teacher by a Student choosing to seek
guidance with a Teacher.
A Student needs to do the work to independently acquire the wisdom that craving/desire/
attachment is the fuel that causes rebirth with guidance from a Teacher and through
eliminating craving/desire/attachment, this will eliminate the causes and conditions that
leads to rebirth in The Cycle of Rebirth. It is through The Teachings of The Buddha that
will guide you to understand The Teachings that are needed to acquire this wisdom but
then, through one’s own reflections and direct experience, a Student will then gain the
wisdom needed to see the truth for themselves.
1.) Dependent Origination: The first Teaching to understand and independently verify is
“Dependent Origination”. You will find this in the book titled “The First Stage of
Enlightenment” (Volume 5 - Chapter 14) in The Words of The Buddha book series.
https://www.buddhadailywisdom.com/freebuddhabooks
Learn this important Teaching and independently verify that it is true based on your own
direct experience while seeking guidance from a Teacher. Even to progress to the first
Stage of Enlightenment, a Student would need to learn and understand this important
Teaching. Without understanding this important Teaching, a Practitioner would be unable
to attain the first Stage of Enlightenment or Enlightenment.
Dependent Origination is the “highest law of nature” and the most important Teaching of
The Buddha on The Path to Enlightenment. A beginning Practitioner will not typically
readily understand this Teaching but instead, will need to first learn the foundational
Teachings shared by The Buddha to build up to understanding Dependent Origination.
To pursue Enlightenment, you must learn and implement The Teachings of:
A.) The Three Universal Truths
B.) The Four Noble Truths
C.) The Eight Fold Path
D.) The Five Precepts
E.) The Brahmā-vihāras
F.) The Ten Fetters
G.) The Seven Factors of Enlightenment
H.) Extensive Meditation Training
All of these Teachings are provided in the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1) in The Words of The Buddha book series and there
will need to be consistent and ongoing learning, reflecting, and practicing to develop
one’s life practice to deeply understand and practice these Teachings.
This Teaching is in the book “The First Stage of Enlightenment” (Volume 5) for a reason, it
is something that a Student would need to build up to in order to deeply understand and
be able to see the truth in this Teaching. As you need help, you are welcome to reach out
for guidance.
64


2.) The Cycle of Discontentedness: You can observe the constant cycle of
discontentedness within your own unEnlightened mind.
The mind will chase pleasant feelings through craving/desire/attachment and if it gets the
objects of its affection, it will experience pleasant feelings. If not, it will experience painful
feelings.
You can see how this cycle just continues and continues as the mind is stuck in this
constant and continuous “cycle” - The Cycle of Rebirth, as it has craving/desire/
attachment.
Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental
longing for something with a strong eagerness. The mind pulling in a direction for objects
of its affection.
3.) Have you ever observed any beings that come into existence without craving/
desire/attachment?: Observing new born babies, have you ever seen a being come into
existence that did not have craving/desire/attachment?
Thus, you can understand and conclude that “all beings that are born are experiencing
rebirth due to craving/desire/attachment”. You will never find a being that is reborn that
does not have craving/desire/attachment.
All beings that are born will have craving/desire/attachment, this is part of The Natural
Laws of Existence and will always be true.
With this observation and all the other aspects of confirming the truth shared here, that
“craving is the fuel that causes rebirth”, one can conclude that “craving is the fuel that
causes rebirth” because there are no beings that are born that do not have craving/
desire/attachment. Thus, all beings are reborn due to craving/desire/attachment. The
cause of rebirth is craving/desire/attachment and that is observable through all newborns
having craving/desire/attachment.
There is no being that is born without craving/desire/attachment because it is the fuel that
causes rebirth in The Cycle of Rebirth.
4.) Have you observed the diminishing of discontentedness? If so, what led to that?
Abandoning of craving, anger, and ignorance?: If you have been learning, reflecting,
and practicing The Teachings of The Buddha on The Path to Enlightenment and have
observed improvements to the condition of the mind resulting in diminishing of
discontentedness, what led to this reduction in discontentedness?
It is the elimination of craving, anger, and ignorance (unknowing of true reality) through the
cultivation of generosity, loving-kindness, and wisdom.
You can see that with the elimination of craving/desire/attachment there is the elimination
of the constant cycle of discontentedness. The mind is being “unstuck” in the constant
and ongoing “cycle of discontentedness” (i.e. The Cycle of Rebirth).
If you understand that craving/desire/attachment is the cause of discontentedness and
that through the elimination of craving/desire/attachment discontentedness is diminishing
65


and ultimately eliminated, then you can see that this constant Cycle of Discontentedness
is coming to a close due to the elimination of craving/desire/attachment. And, the ending
of The Cycle of Rebirth is also eliminated through the elimination of craving/desire/
attachment.
5.) With the elimination of fuel, there can be no spark to create the next fire: When
there is a fire burning and it is sending off sparks into the air, that spark can light a new
fire. As long as the original fire has fuel, it can send off sparks and create a new fire.
Craving, Anger, and Ignorance (unknowing of true reality) functions exactly the same way
in the mind.
Craving, Anger, and Ignorance (unknowing of true reality) are referred to as The Three
Poisons, The Three Unwholesome Roots, or The Three Fires.
These three fires are burning in the mind and as long as they are burning, there will be a
new spark that leads to the next life (i.e. rebirth in The Cycle of Rebirth).
It is only when all the fuel is extinguished that the fire is eliminated and there can no
longer be a spark to create a new fire.
The same is true about The Three Fires burning in the mind.
As long as there is fuel, there will be a new life in The Cycle of Rebirth. Craving/desire/
attachment is the fuel.
The craving/desire/attachment in the mind is like a burning fire. You can experience this
as you observe the mind longing, yearning, and pulling in the direction of the objects of its
affection. If it is raging strong enough, it might even feel uncontrolled, much like a raging
fire or inferno in the mind.
As long as craving/desire/attachment exists in the mind, there will be discontentedness
and rebirth. As a Practitioner is eliminating craving/desire/attachment they will observe
the diminishing of discontentedness as the fire is being extinguished. When there is no
longer any fuel of craving/desire/attachment, the fire is no longer burning and there
cannot be rebirth into a new life.
Extinguish all of the craving/desire/attachment and there will be no discontentedness, no
burning desires that is fueling the mind’s unquenchable thirst. An individual can
experience complete and total peace of mind in this very life while understanding that due
to the work you employed, there will no longer be any rebirth in a future life.
As long as there is work to be done in this world to eliminate craving/desire/attachment,
the work is not complete. The mind is still holding on to this world therefore, it will
continue to be reborn into this world repeatedly until it has done the work it needs to “let
go”.
Once the mind gains the wisdom it needs to eliminate craving/desire/attachment, then
and only then, can it be eliminated from this world and existence in The Cycle of Rebirth.
66


Chapter 16
With Gratification Craving Increases
Suppose, Monks, a great bonfire was burning, consuming ten, twenty, thirty,
or forty loads of wood, and a man would cast dry grass, dry cow dung, and
dry wood into it from time to time.
Thus, sustained by that material, fueled by it, that great bonfire would burn
for a very long time.
So too, when one lives dwelling in gratification of things that can be clung to,
craving increases…
With craving as condition, clinging [comes to be];
With clinging as condition, existence;
With existence as condition, birth;
With birth as condition, aging-and-death, sorrow, grief, pain, displeasure,
and despair come to be.
Such is the cause of this whole mass of discontentedness.
(Reference: SN 12.52)


In this Teaching from Gotama Buddha, he shares how looking back to indulge in
remembering enjoyable moments of past experiences allows craving to increase.
Reminiscing about the past when the mind was craving/desiring/attached to certain
situations, relationships, material possessions, etc., can all arise pleasant feelings in the
present moment. The mind may cling to these being unwilling to cut them off and let them
go.
Allowing the mind to indulge in daydreaming, reminiscing, or looking back to indulge in
remembering enjoyable moments of the past where craving/desire/attachment caused
arising pleasant feelings will only result in increased craving, thus, increased
discontentedness and potential for rebirth into a new existence.
Instead, a determined, dedicated, and diligent Practitioner who observes the mind
“dwelling in gratification of things that can be clung to” would decide to cut that off and
let it go. Otherwise, you can predict that craving will increase just as a fire would increase
if one placed “dry grass, dry cow dung, and dry wood into it from time to time”.
Instead, if one is interested in eliminating the fire of craving/desire/attachment which is
the cause of all discontentedness, they would extinguish the fire through not allowing the
mind to dwell in the past where pleasant feelings arose. Train the mind to reside in the
present moment disassociating with craving/desire/attachment that arises pleasant
feelings basing its inner feelings on impermanent conditions.
Discussing past experiences and how to improve those can be a beneficial result of
reflecting to improve one’s life practice. Even discussing past experiences where things
went well can all be an aspect of life that helps a Practitioner continue to grow and
improve their life practice.
The Buddha is not sharing that one cannot enjoy life or remember enjoyable experiences
we have all had. Instead, he is guiding Practitioners to not allow the mind to long or dwell
for the past clinging to those experiences wanting to repeat those pleasant experiences,
thus, allowing the mind to potentially experience painful feelings when it realizes those
conditions of the past no longer exist.
A Practitioner who is watchful over the mind can observe that it is not just remembering
past experiences and discussing those openly, but instead, the mind is longing and
yearning with a strong eagerness wanting those same conditions to produce pleasant
feelings in the present moment. When this is observed, a Practitioner can train the mind
to cut off and let go of the longing and yearning with a strong eagerness for the past
rooting the mind in the present moment appreciating what currently exists.
68


Chapter 17
Craving is The Basis for Coming and Going
Which is The Cause of Discontentedness
Monks, what one intends, and what one desires, and whatever one has an
obsession towards:
This becomes a basis for the maintenance of consciousness.
When there is a basis, there is a support for the establishing of
consciousness.
When consciousness is established and has come to growth, there is
impulse.
When there is impulse, there is coming and going.
When there is coming and going, there is passing away and being reborn.
When there is passing away and being reborn, future birth, aging-and-death,
sorrow, grief, pain, displeasure, and despair come to be.
Such is the cause of this whole mass of discontentedness.
If, Monks, one does not intend, and one does not desire, but one still has a
obsession towards something, this becomes a basis for the maintenance
of consciousness. When there is a basis, there is a support for the
establishing of consciousness. When consciousness is established and has
come to growth, there is impulse. When there is impulse, there is
coming and going.
When there is coming and going, there is passing away and being reborn.
When there is passing away and being reborn, future birth, aging-and-death,
sorrow, grief, pain, displeasure, and despair come to be.
Such is the cause of this whole mass of discontentedness.
(Reference: SN 12.38)


69

In this Teaching from Gotama Buddha, he shares how craving/desire/attachment leads to
acting impulsively leading the mind to “coming and going”.
“Coming and going” is how the mind is never satisfied or content with being at ease in
one spot but instead, is seeking, longing, or yearning with a strong eagerness chasing
after the objects of its affection. The unEnlightened mind falsely and mistakenly believes
that the objects of its affection, waiting just around the corner, is what will ultimately
create lasting satisfaction. But then when the mind acquires the objects of its affection
and experiences the pleasant feelings, those pleasant feelings are impermanent and fade
away. Then, the mind looks for the next object to pursue and chases after that thinking it
will be this next object that will bring what it seeks, lasting satisfaction.
This constant cycle continues one day to the next and one life to the next as the
consciousness is unaware that the mind’s craving/desire/attachment has it on a never
ending pursuit. It is only when the mind discovers and realizes the wisdom of these
Teachings that it can then actively apply effort to learning, reflecting, and practicing these
Teachings to fully eliminate craving/desire/attachment which will train the mind to
experience lasting satisfaction inwardly.
The mind can then eliminate craving/desire/attachment discovering inner fulfillment and
lasting satisfaction as the mind progresses towards the attainment of Enlightenment.
Having done so, the mind can be at ease no longer chasing the objects of its affection in
this life or future rebirths.
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Chapter 18
The End of Coming and Going
For him who clings there is wavering: for him who does not cling there is no
wavering.
Having eliminated wavering, there is calm; calm being present, there is no
bending.
Having eliminated bending, there is no coming and going (to birth);
Having eliminated coming and going, there is no death and rebirth.
Having eliminated death and rebirth, there is no ‘here’ or ‘there’ nor anything
between-the-two.
This indeed is the end of discontentedness.
(Reference: UD 8.4)


In this Teaching from Gotama Buddha, he shares how when there is clinging the mind will
waver. If a Practitioner has trained the mind to eliminate clinging (i.e. holding on), the mind
will not experience wavering.
The mind can be steady, stable, and calm with no more bending.
Bending is how the mind diverts off The Path to Enlightenment no longer walking towards
the goal of Enlightenment in a straight line. Instead, the Practitioner may make choices
that sabotage their progress towards the ultimate goal.
Having eliminated bending and walking the straight way towards Enlightenment, one will
eliminate the constant craving/desire of coming and going. The mind can be at ease and
peaceful no longer seeking and pursuing the objects of its affection and will eliminate
rebirth.
When there is no further birth, death and rebirth are eliminating and there is no further
existence in The Cycle of Rebirth.
The mind can bring to an end, all discontentedness.
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Chapter 19
Excitement is Clinging
One with Clinging is Not Liberated
Here, Monks,..
One seeks excitement in form, welcomes it, and remains holding to it.
As a consequence of this, excitement arises.
Excitement in form is clinging.
One seeks excitement in feeling, welcomes it, and remains holding to it.
As a consequence of this, excitement arises.
Excitement in feeling is clinging.
One seeks excitement in perception, welcomes it, and remains holding to it.
As a consequence of this, excitement arises.
Excitement in perception is clinging.
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.
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 cause of this whole mass of discontentedness.
(Reference: SN 22.5)


In this Teaching from Gotama Buddha, he shares how clinging to The Five Aggregates
arises excitement (i.e. pleasant feelings). If the mind welcomes and remains holding on to
The Five Aggregates, it is not liberated. The mind is still craving existence and will
continue to exist in The Cycle of Rebirth.
The Five Aggregates are what makes “a being, a being”. A living being will have all five
aggregates, also known as “elements” or “collections”.
The Five Aggregates
Form: the physical body.
Feelings: results of experiences in the mind through The Six Sense Bases.
Perceptions: a belief or opinion based on how things seem.
Volitional Formations: choices or decisions that are made.
Consciousness: the mind.
It is when the mind “clings” or “holds on” to The Five Aggregates that the mind
experiences continued discontentedness. Observing the impermanent nature of The Five
Aggregates, a human being can “let go” no longer experiencing discontentedness due to
“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of
Rebirth.
Due to clinging to The Five Aggregates and a being coming into existence, the mind will
experience discontentedness.
All unEnlightened beings will experience discontentedness.
Discontentedness: Gotama Buddha describes three feelings as discontent. The goal of
these Teachings is to eliminate discontentedness of mind providing the mind a permanent
place to reside in Enlightenment.
- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)
- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,
stress, etc.)
- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,
uncomfortable, unsatisfied, etc.)
It is craving/desire/attachment that causes the mind to experience discontentedness.
Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental
longing for something with a strong eagerness. The mind pulling in a direction for objects
of its affection.
Not only does craving cause discontentedness but craving is the fuel that leads to rebirth.
If there is craving/desire/attachment in the mind, a being will experience rebirth.
The unEnlightened mind will seek pleasant feelings chasing after the objects of its
affection. The unEnlightened mind will pull in the direction of the objects of its affection
and if it gets what it “wants”, the mind experiences temporary pleasant feelings. If the
mind does not get what it “wants”, it will experience painful feelings. Many times the mind
does not know what it “wants” and will experience feelings that are neither painful-nor-
pleasant.
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Craving/desire/attachment keeps the mind in a continuous cycle of discontentedness
never being able to find peace or be at ease because it is constantly chasing after
something experiencing pleasant feelings, painful feelings, and feelings that are neither
painful-nor-pleasant.
With the mind holding on to existence, a being will continue to experience
discontentedness and discontentedness in future existences within The Cycle of Rebirth
due to the craving/desire/attachment in the mind for continued existence. If there is birth,
there is going to be discontentedness.
The mind also can have “craving for extermination” or death. This would be a being who
is interested in death through suicide or other destructive conduct. If the mind has
craving/desire to eliminate life, the mind is not in the middle and will experience
discontentedness and rebirth due to this craving.
All craving/desire/attachment will produce discontentedness in the mind. There is no such
thing as a wholesome craving/desire/attachment.
Letting go of The Five Aggregates, the mind can be liberated from its constant
discontentedness in The Cycle of Rebirth.
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Chapter 20
The Noble Eight Fold Path
The Way of Practice Leading to the
Elimination of Discontentedness
And what, Monks, is The Noble Truth of the Way of Practice Leading to the
Elimination of Discontentedness?
It is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right
Speech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right
Concentration.
And what, Monks, is Right View?
It is, Monks, the wisdom of discontentedness, the wisdom of the cause of
discontentedness, the wisdom of the elimination of discontentedness, and
the wisdom of the way of practice leading to the elimination of
discontentedness. This is called Right View.
And what, Monks, is Right Intention?
The intention of renunciation, the intention of non-ill-will, the intention of
harmlessness. This, Monks, is called Right Intention.
And what, Monks, is Right Speech?
Refraining from lying, refraining from slander, refraining from harsh speech,
refraining from frivolous speech. This is called Right Speech.
And what, Monks, is Right Action?
Refraining from taking life, refraining from taking what is not given, refraining
from sexual misconduct. This is called Right Action.
And what, Monks, is Right Livelihood?
Here, Monks, the Noble Disciple, having given up wrong livelihood, keeps
himself by Right Livelihood.
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And what, Monks, is Right Effort?
Here, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts
his mind and strives to prevent the arising of unarisen evil unwholesome
mental states. He rouses his will, makes an effort, stirs up energy, exerts his
mind and strives to overcome evil unwholesome mental states that have
arisen. He rouses his will, makes an effort, stirs up energy, exerts his mind
and strives to produce unarisen wholesome mental states. He rouses his will,
makes an effort, stirs up energy, exerts his mind and strives to maintain
wholesome mental states that have arisen, not to let them fade away, to
bring them to greater growth, to the full perfection of development. This is
called Right Effort.
And what, Monks, is Right Mindfulness?
Here, Monks, a Monk resides reflecting on body as body, dedicated, clearly
aware and mindful, having put aside craving and worry for the world; he
resides reflecting on feelings as feelings, dedicated, clearly aware and
mindful, having put aside craving and worry for the world; he resides
reflecting on mind as mind, dedicated, clearly aware and mindful, having put
aside craving and worry for the world; he resides reflecting on mental objects
as mental objects, dedicated, clearly aware and mindful, having put aside
craving and worry for the world. This is called Right Mindfulness.
And what, Monks, is Right Concentration?
Here, a Monk, distant from sense-desires, distant from unwholesome mental
states, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy. And with the
subsiding of thinking and pondering, by gaining inner tranquility and oneness
of mind, he enters and resides in the second Jhāna, which is without thinking
and pondering, based in concentration, filled with excitement and joy. And
with the fading away of excitement, remaining imperturbable (unable to be
upset or excited; calm; serene), mindful and clearly aware, he experiences in
himself the joy of which the Noble Ones say:
'Peaceful is he who resides with equanimity and mindfulness', he enters the
third Jhāna. And, having given up pleasure and pain, and with the fading
away of former gladness and sadness, he enters and resides in the fourth
Jhāna, which is beyond pleasure and pain, and purified by equanimity and
mindfulness. This is called Right Concentration.
And that, Monks, is called the way of practice leading to the elimination of
discontentedness.
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(Reference: DN 22)


In this Teaching from Gotama Buddha, he shares The Eight Fold Path.
The Eight Fold Path is the complete solution to solving the problem of the unEnlightened
mind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the
elimination of discontentedness.”
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
What are the Jhānas and how can I experience them?
The Jhānas are preliminary phases the mind experiences as it is making its way to
Enlightenment, and prior to the first Stage of Enlightenment.
When the mind is in the Jhānas, there are heightened qualities that are experienced,
which are needed in order to fully develop the mind and experience Enlightenment. These
are referred to as “the Jhānas”.
Without experiencing the Jhānas, a Practitioner would have no ability to attain
Enlightenment, or even the first Stage of Enlightenment.
The Jhānas are oftentimes misunderstood, especially outside of Asia.
Oftentimes people think that the Jhānas are only experienced through the practice of
meditation and, that the Jhānas are turned "on or off” while in meditation or in daily life.
This misunderstanding leads to the inability to experience these heightened qualities of
mind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual
continues to stay trapped in the unEnlightened state experiencing sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck
in this continuous cycle of discontent feelings due to its lack of wisdom of The Path to
Enlightenment.
I will demystify the Jhānas and help you to understand what they are and how to
experience them so that you can escape the constant struggles and difficulties of the
unEnlightened mind.
(Please read further if you are interested in learning this important Teaching so that the
mind can become free of these strong feelings and others.)
—————
As mentioned, the Jhānas are heightened qualities that are experienced as one is
progressing on The Path to Enlightenment. These are heightened qualities of awareness
(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial
qualities of mind that are needed to experience progress on The Path to Enlightenment
and Enlightenment itself.
A Practitioner would be unable to experience Enlightenment without these heightened
qualities developed and acquired in the Jhānas.
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The Jhānas are experienced through learning, reflecting on (i.e. independently
verifying), and practicing The Eight Fold Path.
The Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to
Enlightenment. If you are interested in experiencing Enlightenment through The Teachings
of The Buddha, you would need to know The Eight Fold Path, inside and out, backwards
and forwards, up and down, left and right. And, you would need to learn The Eight Fold
Path through the original Words of The Buddha with guidance from a Teacher while you
retain the responsibility for your own learning and growth.
It is putting together all the individual factors of The Eight Fold Path that the mind will
move into, and reside in, the Jhānas.
Yes, one will need to meditate to experience the Jhānas but, it is not only meditation that
one needs to learn and practice to experience the Jhānas. There are many other aspects
of The Path to Enlightenment than only meditation, which are described in The Eight Fold
Path, and all of these factors are needed to make progress towards Enlightenment to
include, experiencing the Jhānas.
Meditation is one aspect of one factor in The Eight Fold Path. If you did the math, that
means that meditation is about 6% of The Path to Enlightenment. There is much more to
experiencing Enlightenment than only meditation. There is much more to experiencing the
Jhānas than only meditation.
Unfortunately, many people are misunderstanding, thinking that The Buddha sat under a
tree, meditated, and instantly got to Enlightenment. This is just untrue and a significant
misunderstanding. You can know this is true through The Words of The Buddha and his
important Teachings.
“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the
contrary, final knowledge is achieved by gradual training, by gradual practice, by
gradual progress.” (Reference: MN 70.22)
An Enlightened being would have attained “final knowledge” through acquiring wisdom,
by learning, reflecting (i.e. independently verifying), and practicing The Teachings of The
Buddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.
Final Knowledge = Enlightenment
Enlightenment is not achieved “all at once”.
You can independently verify that Enlightenment is not experienced “all at once” or
instantly because, everything you have ever accomplished in life has been through
gradual training, gradual practice, and gradual progress, just like The Buddha is sharing in
this important Teaching. It took The Buddha six (6) years to attain Enlightenment.
Think about learning to read, write, and speak English, did it happen all at once? Think
about the job or occupation that you perform, was your wisdom and skills acquired “all at
once”?
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No, of course not.
Therefore, you can understand how acquiring wisdom to attain Enlightenment does not
occur “all at once”. The Words of The Buddha are sharing this important Teaching and,
you can independently verify it for yourself. All of The Teachings of The Buddha are
independently verifiable and is how a Practitioner would need to progress on The Path to
Enlightenment to actually experience Enlightenment. It is through gradual training and
gradual practice that leads to gradual progress of acquiring wisdom and awakening to the
Enlightened mental state.
So, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not
experienced only in meditation.
These are The Words of The Buddha on the Jhānas.
“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,
distant from unwholesome mental states, enters and resides in the first Jhāna, which is
with thinking and pondering, based in seclusion, filled with excitement and joy. And with
the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,
he enters and resides in the second Jhāna, which is without thinking and pondering,
based in concentration, filled with excitement and joy. And with the fading away of
excitement, remaining imperturbable (unable to be upset or excited; calm; serene),
mindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:
‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.
And, having given up pleasure and pain, and with the fading away of former gladness and
sadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,
and purified by equanimity and mindfulness. This is called Right Concentration.”
(Reference: DN 22)
The Buddha describes the four (4) Jhānas in multiple places within his Teachings. There
are only four (4) Jhānas, even though you will see different numbers being taught by other
people who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you
can see in his original words.
The Buddha describes the four (4) Jhānas in the same way in each Teaching. However,
this is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is
where he describes the Jhānas, in detail, and this is where the misunderstandings in the
world are originating as people are not understanding what was taught by The Buddha.
Right Concentration is accomplished through a well developed meditation practice and
practicing “singleness of mind” in daily life. The Buddha describes how to practice Right
Concentration as part of The Path to Enlightenment in many of his other Teachings, which
all integrate into The Eight Fold Path.
So, because Right Concentration is to practice meditation and developing singleness of
mind, some people are misunderstanding the Jhānas as only being experienced in
meditation and is something that is turned “on and off”.
This is confusing many people and leading to the inability to experience the Jhānas and
Enlightenment.
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As you can see in the original Words of The Buddha, he is describing enhanced qualities
of mind that the mind “enters and resides” in as part of his description of the Jhānas.
The mind “resides” in the Jhānas.
He is describing the Jhānas as part of The Eight Fold Path because this is the byproduct
or benefit, of practicing the entire core and central Teaching of The Buddha, The Eight
Fold Path, which will guide you in training the mind to experience the Jhānas and attain
Enlightenment.
One enhanced quality of mind that is experienced in the second Jhāna includes “oneness
of mind” or “unification of the mind”.
In the unEnlightened state, there is a conscious mind and a subconscious mind, both of
these are polluted and need to be purified to experience Enlightenment. However, the
subconscious mind is much more heavily polluted than the conscious mind. A
Practitioner in the unEnlightened state will have some awareness of the conscious mind
but, they will lack awareness of the subconscious mind until, they are experiencing the
second Jhāna.
Oneness of mind, or unification of the mind, is when the conscious mind and
subconscious mind have merged. They have become “one”. The Practitioner will have
“full awareness” of the entire mind, the mind becomes highly introspective being able to
easily look inward. This is sometimes referred to as “the opening of the third eye, divine
eye, or inward looking eye”.
When “oneness of mind” or “unification of mind” is experienced, there will no longer be a
conscious and subconscious mind but instead, there will be just one mind - “oneness of
mind” or “unification of the mind”. And, this enhanced quality is needed in order to purify
the mind. You would be unable to purify the entire mind to attain Enlightenment if there
was no awareness of the entire mind throughout your entire day.
So, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner
needs to experience “oneness of mind” or “unification of the mind” in the second Jhāna.
And, this is an enhanced quality of mind that is experienced at all times during one’s day.
This is not a quality of mind that is only experienced during meditation and it is not an
aspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental
quality. This is true for all the enhanced qualities of the Jhānas. They are experienced at
all times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and
“resides” in the Jhānas.
For anyone who has experienced the Jhānas, they know this to be true.
The translation of the word “Jhāna” is “mental absorption” and “meditative absorption”
because, to experience the Jhānas, a Practitioner will have mentally absorbed a certain
amount of The Teachings of The Buddha and be practicing those Teachings. And, the
Practitioner will have conducted and benefited from a certain amount of meditation. The
mind has mentally “absorbed” The Teachings of The Buddha, and is practicing The
Teachings of The Buddha, to include but not limited to, meditation.
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When a mind has absorbed something and is experiencing improved qualities of mind,
those qualities are not being turned “on or off” nor only experienced during meditation.
These mental qualities are always present, the mind is “residing” in these enhanced
qualities.
The Jhānas are temporary, as the mind can regress out of the Jhānas if the mind
becomes complacent. However, if one continues to remain determined, dedicated, and
diligent, the qualities of the Jhānas will continue to persist in the mind, all the way through
to Enlightenment and while the mind is experiencing Enlightenment.
The Jhānas are not something to boast about nor take pride in. If the mind is becoming
arrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut
that off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of
the Jhānas and, this will hinder any further progress on The Path to Enlightenment.
So in short, you will need to experience the Jhānas to make progress on The Path to
Enlightenment and to attain Enlightenment itself, and this is accomplished through
learning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,
the core and central Teaching of The Buddha that you need to know inside and out to
experience the Jhānas and Enlightenment.
Experiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you
that the mind has put together The Eight Fold Path well enough to experience these
heightened qualities of mind.
The Practitioner will know they are experiencing the Jhānas because they will
notice the improved qualities of mind as described by The Buddha in Right
Concentration of The Eight Fold Path.
When experiencing the Jhānas it is a significant indication that a Practitioner is
making tangible progress on The Path to Enlightenment.
It would be unwise to become arrogant, prideful, or boastful about anything at all, to
include experiencing the Jhānas. If so, those unwholesome aspects of the mind would
only create a lack of further progress on The Path to Enlightenment.
Once a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The
mind is now prepared to fully eradicate all of the pollutions of mind. The needed
enhanced qualities have been acquired and it is time to start focusing on the elimination
of The Ten Fetters starting with, the first three.
Eliminating the first three fetters/taints/pollutions of mind, a Practitioner will then
experience the first Stage of Enlightenment. From the first Stage of Enlightenment, the
mind will no longer regress. In the first Stage of Enlightenment, one has progressed past
the preliminary phases of the Jhānas, where the mind can regress, and is now firmly in
the first Stage of Enlightenment, where the mind will not regress.
But, this is not a time to become complacent but instead, learn, reflect on (i.e.
independently verify), and practice the elimination of The Ten Fetters. Your practice will
need to pivot towards actively learning, reflecting on (i.e. independently verifying), and
practicing to eliminate The Ten Fetters.
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Chapter 21
One Must Put Forth Extra
Intention, Effort, and Energy
Monks, though a Monk be not skilled in the habit of others’ thoughts, at least
he can resolve: I will be skilled in the habit of my own thought. Thus, Monks,
should you train yourselves.
And how is a Monk skilled in the habit of his own thought?
Just as if, Monks, a woman or man or a young child fond of self-adornment,
examining the reflection of his own face in a bright clean mirror or bowl of
clear water, should see there is a stain or speck and strive for the removal of
that stain or speck; and when he no longer sees it there is pleased and
satisfied because of that, thinking: ‘A gain it is to me that I am clean’;
So a Monk’s pondering is most fruitful in good conditions, thus:
Do I or do I not generally live with sensual desire (craving)?
Do I or do I not generally live with ill will in the mind?
Do I or do I not generally live possessed by complacency?
Do I or do l not generally live with restlessness and worry in mind?
Do I generally live in doubt, or have I crossed beyond it?
Do I generally live with anger or not?
Do I generally live with soiled thoughts or clean thoughts?
Do I generally live with body aroused or not?
Do I generally live sluggish or full of energy?
Do I generally live uncontrolled or well-controlled?
Monks, if on examination a Monk finds thus: I generally live with sensual
desire (craving), ill will in mind, possessed by complacency, restlessness and
worry in mind, doubtful, angry, with soiled thoughts, with body aroused,
sluggish and uncontrolled - then that Monk must put forth extra intention,
inclination, aim, effort, energy, mindfulness and concentration for the
abandoning of those evil, unwholesome states.
Just as, Monks, when one’s turban or head is ablaze, for the extinguishing
thereof one must put forth extra intention, inclination, aim, effort, energy,
determined mindfulness and concentration, even so for the abandoning
of those evil, unwholesome states…one must do the same.
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But if on examination a Monk finds thus: I do not generally live with sensual
desire (craving), ill will in mind, possessed by complacency, restlessness and
worry in mind, doubtful, angry, with soiled thoughts, with body aroused,
sluggish and uncontrolled, then that Monk should make an effort to establish
just those wholesome states and further to destroy the fetters (taints or
pollution).
(Reference: AN 10.51)
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In this Teaching from Gotama Buddha, he shares that a Practitioner can reflect on their
own life practice to determine the state of their mind. Upon observing that the mind has
sensual desire (craving), ill will, complacency, restlessness and worry, doubt, anger, soiled
thoughts, body aroused, sluggish, or uncontrolled, then the Practitioner will need to “put
forth extra intention, inclination, aim, effort, energy, determined mindfulness and
concentration, even so for the abandoning of those evil, unwholesome states”.
If the Practitioner observes that the mind does not “generally live with sensual desire
(craving), ill will, complacency, restlessness and worry, doubt, anger, soiled thoughts,
body aroused, sluggish, or uncontrolled” then that Practitioner “should make an effort to
establish just those wholesome states and further to destroy the fetters (taints or
pollution)” by focusing on the elimination of The Ten Fetters.
The wholesome states The Buddha is referring to in this Teaching are the opposites of
those that he is describing that are detrimental to the mind.
A Practitioner will need to eliminate the following unwholesome qualities of mind and
cultivate the following wholesome qualities of mind to attain Enlightenment.
Unwholesome Quality of Mind Wholesome Quality of Mind
Sensual desire Renunciation
(i.e. craving) (i.e. letting go; relinquishment)
Ill will Loving-kindness
Complacency Energy
(i.e. effort, determination, ambition,
initiative, motivation, vigor, and
enthusiasm; willingness to do something.)
Restlessness and Worry Tranquility, Concentration, and Equanimity
Doubt Confidence in The Buddha, The Teachings,
The Community, Your Teacher, and Your
Own Development
Anger Loving-kindness
Soiled Thoughts Clean Thoughts
Body Aroused Body Content
Sluggish Energy
(i.e. effort, determination, ambition,
initiative, motivation, vigor, and
enthusiasm; willingness to do something.)
Uncontrolled Controlled
(i.e. mental discipline)
This is not a complete list of unwholesome qualities of mind and wholesome qualities of
mind but instead, those unwholesome and wholesome qualities referenced in this
Teaching.
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Chapter 22
Excitement to be Abandoned in All Acts
Monks, if, while he walks such (sensual or harmful or cruel) thoughts arise;
and he does not welcome them, but rejects, expels, makes an end of them,
drives them out of renewed existence, a Monk who while walking becomes
one who is called dedicated, diligent, always and forever strong in energy
and determined.
If, while he stands such (sensual or harmful or cruel) thoughts arise; and he
does not welcome them, but rejects, expels, makes an end of them, drives
them out of renewed existence, a Monk who while standing becomes one is
called dedicated, diligent, always and forever strong in energy and
determined.
If, while he sits such (sensual or harmful or cruel) thoughts arise; and he does
not welcome them, but rejects, expels, makes an end of them, drives them
out of renewed existence, a Monk who while sitting becomes one is called
dedicated, diligent, always and forever strong in energy and determined.
If, while he lies awake such (sensual or harmful or cruel) thoughts arise; and
he does not welcome them, but rejects, expels, makes an end of them,
drives them out of renewed existence, a Monk who while lying awake
becomes one is called dedicated, diligent, always and forever strong in
energy and determined.
(Reference: AN 4.11)


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In this Teaching from Gotama Buddha, he shares that a Practitioner will need to not
welcome sensual desire, harmful, or cruel thoughts but instead, “reject, expel, make an
end of them, drive them out of renewed existence” while walking, standing, sitting, and
lying.
Driving them out of renewed existence involves eliminating them from the root, the mind,
so that they will no longer arise in the future.
A Practitioner will need to be watchful over the mind cutting off and letting go of any
arising thoughts of sensual desire, harming, or cruelty.
With Right Mindfulness of The Four Foundations of Mindfulness well established, a
Practitioner can observe these unwholesome qualities of mind arising as just bodily
sensations then cut them off and let them go so that they do not pollute the mind through
feelings nor arise at any time in the future.
Keep in mind that this is accomplished through gradual training and gradual practice to
experience gradual progress. There is no way to force the mind to eliminate these in an
instance but instead, through consistent dedication and diligence, the mind can be
transformed to eliminate these unwholesome qualities of mind.
A Practitioner who does not tolerate the arising of unwholesome qualities eliminating
them upon observation can be considered to be “dedicated, diligent, always and forever
strong in energy and determined”. A Practitioner who has developed these aspects of
their life practice can be predicted to attain Enlightenment in this life.
Detailed explanation of The Four Foundations of Mindfulness 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).
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Chapter 23
The Four Efforts
(First Discourse)
Monks, there are these four efforts.
What four?
The effort to restrain, that to abandon, that to make arise, and the effort
to preserve.
And of what sort, Monks, is the effort to restrain?
Here, a Monk generates intention for the non-arising of evil, unwholesome
states that have not yet arisen; he makes an effort, applies his energy, he
lays hold of and exerts his mind (to this end).
This, Monks, is called the effort to restrain.
And of what sort, Monks, is the effort to abandon?
Here, a Monk generates intention for the abandoning of evil, unwholesome
states that have arisen; he makes an effort, applies his energy, he lays hold
of and exerts his mind (to this end).
This is called the effort to abandon.
And of what sort, Monks, is the effort to make-arise?
Here he generates intention for the arising of wholesome states not yet
arisen; he makes an effort, applies his energy, he lays hold of and exerts his
mind (to this end).
This is called the effort to make-arise.
And of what sort, Monks, is the effort to preserve?
Here, a Monk generates intention for the establishing, for the non-confusion,
for the more-existence, for the increase, cultivation and fulfillment of
wholesome states that have arisen; he makes an effort, applies his energy,
he lays hold of and exerts his mind (to this end).
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This is called the effort to preserve.
So these, Monks, are the four efforts.
(Reference: AN 4.69)


In this Teaching from Gotama Buddha, he shares details on the four aspects of Right
Effort from The Eight Fold Path. This Teaching connects directly to Right Effort as part of
The Eight Fold Path.
Restraint, abandon, make-arise, and preserve are another way to think of the four types
of Right Effort.
Right Effort: Right Effort has four (4) aspects to it that need to be understood and
practiced.
To apply Right Effort, you will need to:
A.) Prevent unwholesome mental states that have not arisen from
arising in the mind. (Restraint)
B.) Abandon unwholesome mental states that have arisen in the mind. (Abandon)
C.) Produce un-arisen wholesome mental states to arise in the mind. (Make-Arise)
D.) Maintain wholesome mental states that have arisen, not allowing them to fade
away and work to increase their growth in the mind. (Preserve)
Prevent unwholesome mental states that have not arisen from arising in the mind
A good example of this aspect of Right Effort would be that you most likely have no
interest in killing another human being currently in the mind. The unwholesome mental
state of killing another human being is un-arisen in the mind.
Applying this aspect of Right Effort would be to prevent this unwholesome mental state
and all other unwholesome mental states that have not arisen in the mind from arising.
Abandon unwholesome mental states that have arisen in the mind
A good example of this aspect of Right Effort would be that if you are currently in a
relationship yet have a craving and desire to have sexual contact with another. you should
apply Right Effort to abandon this unwholesome mental state that has arisen in the mind.
Eliminate the unwholesome mental state of craving sexual contact as you already have a
partner and having sexual contact with another would cause harm.
Another example of this would be when you feel the rise of anger inside of the mind along
with the physical sensations of a burning and irate feeling arising. Do you let it come
through in your speech and actions or do you make the “Right Effort” to abandon this
unwholesome mental state?
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By applying “Right Effort” we can abandon the unwholesome mental state prior to
reacting through our speech and actions, thus, eliminating any potential unwholesome
Kamma production through our speech and actions.
Produce un-arisen wholesome mental states to arise in the mind.
A good example of this aspect of Right Effort would be if you know the mind is not
generous or compassionate, then you apply Right Effort to produce these un-arisen
wholesome mental states to arise in the mind. Practice generosity and compassion
through your actions and all other wholesome mental states that need to be arisen to
attain Enlightenment.
Maintain wholesome mental states that have arisen, not allowing them to fade away
and work to increase their growth in the mind.
A good example of this aspect of Right Effort would be if the mind currently has loving-
kindness and sympathetic joy. Then you apply Right Effort to maintain these wholesome
mental states that have arisen, not allowing them to fade away and work to increase their
growth in the mind.
Right Effort Summary
In applying Right Effort, you actively work to prevent and then abandon unwholesome
mental states such as craving, anger, and ignorance (unknowing of true reality) or ego
from arising along with other unwholesome mental states that would be in conflict with
The Five Precepts or other Teachings. It is important to cultivate wholesome mental states
such as generosity, loving-kindness, wisdom, and humbleness (the opposites of craving,
anger, ignorance, and ego).
You can apply Right Effort to cultivate the wholesome mental states of compassion,
sympathetic joy, equanimity, along with the wholesome mental states shared as guidance
in The Five Precepts and all other Teachings shared by Gotama Buddha.
You will also need to apply Right Effort to develop a meditation practice on a consistent
and ongoing basis. A Practitioner will need to apply Right Effort to abandon the
unwholesome mental state of complacency and arise the wholesome quality of
developing and practicing meditation daily.
After implementing this important practice in applying “Right Effort”, over time you will
notice it becomes easier and easier to abandon the unwholesome mental states and arise
wholesome mental states.
Over time and as you better train the mind, when events happen in your life where you
once experienced anger or other unwholesome mental states, you won’t even have a rise
of the unwholesome mental state - at all. You will not experience any anger, frustration,
irritation or other unwelcome feelings. You will notice that you can completely and entirely
eliminate 100% of all unwholesome mental states through actively cutting off the arising
of unwholesome mental states and through cultivating wholesome mental states.
Breathing Mindfulness Meditation and generosity is training the mind to easily “let go”.
Then, in daily life as unwelcome feelings and unwholesome mental states arise, a
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Practitioner can more easily apply Right Effort to “cut off” and eliminate the
unwholesome, arising the wholesome. Through determination, dedication, and diligence
to apply Right Effort in daily life, over time, the mind will gradually eliminate any arising of
discontentedness. This requires a committed and consistent meditation practice along
with learning and implementing all the other Teachings including Right Effort.
Right Effort will help you to attain a peaceful, calm, and stable mind no matter what
events happen in your life. You will not be attached to the speech nor actions of others
nor events that happen around you. You will ultimately attain an unshakeable content
mind. The mind will need gradual training to accomplish this result.
Training the mind in this way, you can work towards liberating the mind through wisdom.
It is a permanent place for the mind to reside, content and peaceful.
The same applies to unwholesome mental states like sexual desire that would break The
Five Precepts, or other unwholesome mental states. Do you allow this unwholesome
mental state to continue to arise and then apply speech and action to fulfill your desire or
do you make efforts to abandon this unwholesome mental state?
We must apply “Right Effort” to abandon unwholesome mental states and produce or
maintain wholesome mental states.
With “Right Effort” you prevent unwholesome mental states that have not arisen from
arising, abandon unwholesome mental states that have arisen, produce un-arisen
wholesome mental states, and maintain wholesome mental states that have arisen, not
allowing them to fade away and work to increase their growth in the mind.
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Chapter 24
The Four Efforts
(Second Discourse)
Monks, there are these four efforts.
What four?
The effort to restrain, the effort to abandon, the effort to make arise, and
the effort to watch over.
And of what sort, Monks, is the effort to restrain?
Here, having seen a form with the eye, a Monk is not entranced and does not
grasp its general features or its details. Since, if he left the eye faculty
unrestrained, evil unwholesome states of craving and aversion might invade
him, he practices restraint over it, he guards the eye sense base, he
undertakes the restraint of the eye sense base.
Having heard a sound with the ear …
Having smelled an odor with the nose …
Having tasted a flavor with the tongue …
Having touched a physical object with the body …
Having recognized a mental object with the mind, a Monk is not entranced
and does not grasp its general features or its details.
Since, if he left the eye sense base unrestrained, evil unwholesome states of
craving and aversion might invade him, he practices restraint over it, he
guards the eye sense base, he undertakes the restraint of the eye sense
base, wins the restraint thereof.
(Similar discourses are spoken in the case of the ear sense base, the nose
sense base, the tongue sense base, the body sense base, the mind sense
base.)
This, Monks, is called the effort to restrain.
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And of what sort, Monks, is the effort to abandon?
Here, a Monk does not welcome sensual thought that has arisen.
So also with regard to harmful and cruel thought that have arisen.
He does not welcome evil, unwholesome states that arise from time to time,
but abandons it, expels it, makes an end of it, he drives them out of renewed
existence.
This, Monks, is called the effort to abandon.
And of what sort, Monks, is the effort to make arise?
Here, a Monk makes to arise the limb of wisdom that is mindfulness...the
limb of wisdom that is investigation of The Teachings... the limb of wisdom
that is energy… the limb of wisdom that is joy… the limb of wisdom that is
tranquility… the limb of wisdom that is concentration… the limb of wisdom
that is equanimity, that is based on seclusion, on freedom from strong
feelings, on elimination, that ends in surrender of the mind.
This, Monks, is called the effort to make arise.
And of what sort, Monks, is the effort to watch over?
Here, a Monk watches over the favorable concentration-mark, the idea of the
skeleton, the idea of the worm-eaten corpse, of the discolored corpse, the
cracked open corpse, the idea of the initiated corpse.
This is called the effort to watch over.
These then, Monks, are the four efforts.
(Reference: AN 4.14)


In this Teaching from Gotama Buddha, he shares how to apply Right Effort to eliminate
the fetter/taint/pollution of mind described in The Ten Fetters as sensual desire.
It is the mind having craving/desire/attachment through The Six Sense Bases that the
fetter/taint/pollution of mind described as sensual desire remains continuing to cause
discontentedness. Through the elimination of sensual desire, the mind can reside more
peaceful, calm, serene, and content with joy.
While Right Effort applies to multiple aspects of one’s life practice as described in The
Eight Fold Path, this specific Teaching details how to apply Right Effort to eliminate the
fetter/taint/pollution of mind described as sensual desire.
Restrain: Is to apply Right Effort to restrain the mind from longing and yearning with a
strong eagerness for the objects of its affection through the eyes, ears, nose, tongue,
body, and mind. With the understanding that the mind having craving/desire/attachment
through The Six Sense Bases for pleasant feelings and that evil unwholesome states will
arise invading the mind, a Practitioner can then apply the effort to restrain the mind.
Rather than allowing the mind to grasp at forms, sounds, odors, flavors, physical objects,
and mental objects, a Practitioner can restrain the mind training it to be inwardly content,
thus, eliminating arising of pleasant feelings, painful feelings, and feelings that are neither
painful-nor-pleasant.
The unEnlightened mind that has ignorance (unknowing of true reality) will have craving
towards pleasant feelings and aversion towards painful feelings. The mind will long for
pleasant feelings and push away painful feelings rather than skillfully eliminate the causes
and conditions that are creating these feelings to arise so they can be eliminated from
future arising. With wisdom, a Practitioner can then apply determination, dedication, and
diligence to actively train the mind on The Path to Enlightenment to eliminate the
conditions that pollute the mind causing discontentedness such as craving, anger, and
ignorance (unknowing of true reality).
Abandon: Is to apply Right Effort to abandon any arisen sensual desire not welcoming
sensual thoughts while eliminating any harmful or cruel thoughts that have risen. A
Practitioner does not welcome evil unwholesome qualities of mind to arise applies effort
to eliminate any arisen unwholesome qualities of mind so that they will no longer arise in
the future. Abandoning arisen unwholesome qualities of mind, the mind can be
transformed, developed, and cultivated to reside peaceful, calm, serene, and content with
joy in the Enlightened mental state.
Arise: Is to apply Right Effort to arise those qualities of mind that produce wisdom taught
by The Buddha as The Seven Factors of Enlightenment. Mindfulness, Investigation,
Energy, Joy, Tranquility, concentration, and equanimity are The Seven Factors of
Enlightenment and directly contribute to training the mind to reside in the middle.
A Practitioner will need to actively apply effort to arise The Seven Factors of
Enlightenment to eliminate sensual desire. A Practitioner will need to practice Breathing
Mindfulness Meditation and generosity, in addition to The Seven Factors of
Enlightenment, to eliminate craving/desire/attachment that pollutes the mind through
sensual desire.
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What are The Seven Factors of Enlightenment?
The Seven Factors of Enlightenment are not to determine if someone is or is not
Enlightened but instead, they are used to fine tune the mind bringing it to a balanced
state - “in the middle”. If a Practitioner is noticing that the mind is not “in the middle”, as
described in the Chapter titled “The Middle Way: Walking The Middle Way” (Chapter 6) of
the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1),
use the associated factors of Enlightenment to move the mind to practicing the middle
way.
When the mind becomes complacent, sluggish, lethargic, dull, or lazy, this is the time to
practice the Enlightenment factors of Investigation, Energy, and Joy.
When the mind is excited, elated, ecstatic, euphoric, or over stimulated, this is the time to
practice the Enlightenment factors of Tranquility, Concentration, and Equanimity.
The Enlightenment factor of Mindfulness is always useful and should be practiced in each
and every moment. Mindfulness will need to be developed as part of training the mind
through The Eight Fold Path using Breathing Mindfulness Meditation on a consistent and
ongoing basis.
1.) Mindfulness: (Awareness of mind as described in The Eight Fold Path as “Right
Mindfulness”.)
2.) Investigation: (Dedicated examination, exploration, research, study, and questioning
to learn The Teachings.)
3.) Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;
willingness to do something.)
4.) Joy: (Pleased and delighted not associated with any specific object; unconditioned
gladness; the Practitioner is not attaining it by craving/desire/attachment)
5.) Tranquility: (Relaxed, steadiness, stability, peacefulness, and stillness of mind.)
6.) Concentration: (Mental alertness, attentiveness, the ability to give your attention or
thought to a single object or activity. “Singleness of mind” as described in The Eight Fold
Path as “Right Concentration”.)
7.) Equanimity: (Mental calmness, composure, and evenness of temper, especially in a
difficult situation; treating everyone impartially.)
It is, Monks, when The Seven Factors of Enlightenment are developed and cultivated in
this way that they fulfill true wisdom and liberation.
(Gotama Buddha)
(Reference: SN 46.6)
Watch Over: Is to apply Right Effort to develop unattractiveness of the body supporting
the elimination of sensual desire. This can be accomplished through training the mind
using Meditation to Eliminate Sexual Cravings.
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Detailed explanation of Meditation to Eliminate Sexual Cravings is available in this same
book series found in Chapter 11 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
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Mind That Dwells in
Excitement Can Be
Abandoned By
Sense Control
97


Chapter 25
The Ending of The Round
On seeing a form with the eye,
he does not crave after it if it is pleasing;
he is not averse to it if it is unpleasing....
On hearing a sound with the ear,
he does not crave after it if it is pleasing;
he is not averse to it if it is unpleasing....
On smelling an odor with the nose,
he does not crave after it if it is pleasing;
he is not averse to it if it is unpleasing....
On tasting a flavor with the tongue,
he does not crave after it if it is pleasing;
he is not averse to it if it is unpleasing....
On touching a physical object with the body,
he does not crave after it if it is pleasing:
he is not averse to it if it is unpleasing....
On recognizing a mental object with the mind,
he does not crave after it if it is pleasing;
he is not averse to it if it is unpleasing....
He resides with mindfulness of the body established, with an immeasurable
mind, and he understands as it actually is the liberation of mind and
liberation by wisdom wherein those evil unwholesome states are eliminated
without remainder.
Having thus abandoned favoring and opposing whatever feeling he feels,
whether pleasant or painful or neither painful-nor-pleasant, he does not seek
excitement in that feeling, welcome it, or remain holding to it. As he does not
do so, excitement in feelings is eliminated in him.
With the elimination of his excitement comes elimination of clinging;
with the elimination of clinging, elimination of existence;
with the elimination of existence, elimination of birth:
with the elimination of birth, aging-and-death, sorrow, grief, pain,
displeasure, and despair are eliminated.
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Such is the elimination of this whole mass of discontentedness.
(Reference: MN 38)


In this Teaching from Gotama Buddha, he shares the elimination and destruction of
craving/desire/attachment through The Six Sense Bases. To accomplish the elimination of
discontentedness, a Practitioner will need to eliminate craving and aversion through the
eyes, ears, nose, tongue, body, and mind (i.e. The Six Internal Sense Bases) for forms,
sounds, odors, flavors, physical objects, and mental objects (i.e. The Six External Sense
Bases). The well trained mind no longer views forms, sounds, odors, flavors, physical
objects, or mental objects as pleasing or unpleasing, agreeable or disagreeable but
instead, just impermanence experiences.
The well trained mind is not craving the pleasing and agreeable nor averse to unpleasing
or disagreeable because a mind that has eliminate sensual desire is no longer chasing
after pleasantness and rejecting unpleasantness.
Instead, the mind “resides with mindfulness of the body established, with an
immeasurable mind, and he understands as it actually is the liberation of mind and
liberation by wisdom wherein those evil unwholesome states are eliminated without
remainder”. Residing with mindfulness of the body established is to have developed The
Four Foundations of Mindfulness so well that a Practitioner can clearly observe arising
pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant as
bodily sensations, and is then able to cut them off and let them go.
Having done this in multiple situations through a long term and consistent approach, a
Practitioner will have “abandoned favoring and opposing whatever feeling he feels,
whether pleasant or painful or neither painful-nor-pleasant, he does not seek excitement
in that feeling, welcome it, or remain holding to it. As he does not do so, excitement in
feelings is eliminated in him”. The mind will have eliminated craving pleasing and
agreeable contact through The Six Sense Bases, and will have eliminated aversion to
unpleasing and disagreeable contact through The Six Sense Bases.
The mind will no longer see this distinction between pleasing/agreeable and unpleasing/
disagreeable because it will have “abandoned favoring and opposing”.
The mind will see clearly that welcoming or to remain holding on to excitement (i.e.
pleasant feelings) only invites in painful feelings and feelings that are neither painful-nor-
pleasant. Being disinterested in discontentedness, the Practitioner can then actively apply
energy and effort to eliminate discontentedness through eliminating craving/desire/
attachment/clinging, etc.
Through the elimination of chasing after pleasant feelings such as excitement through The
Six Sense Bases, the mind can eliminate clinging. The elimination of clinging brings about
the elimination of existence, birth, aging-and-death, sorrow, grief, pain, displeasure, and
despair. The entire massive amount of discontentedness can be completely eliminated
from the mind, and a being will no longer experience rebirth in The Cycle of Rebirth.
Detailed explanation of The Cycle of Rebirth is available in this same book series found in
the book “Realms of Existence” (Volume 11).
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Chapter 26
Mindfulness Directed to the Body
“A Strong Post for Mind”
One Dwells Without Having Set Up Mindfulness of the Body
Suppose, Monks, a man would catch six animals--with different domains
and different feeding grounds - and tie them by a strong rope. He would
catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie
each by a strong rope. Having done so, he would tie the ropes together
with a knot in the middle and release them.
Then, those six animals with different domains and different feeding grounds
would each pull in the direction of its own feeding ground and domain. The
snake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile
would pull another way, thinking, ‘Let me enter the water’. The bird would
pull another way, thinking, ‘Let me fly up into the sky’. The dog would pull
another way, thinking, ‘Let me enter a village’. The jackal would pull another
way, thinking, ‘Let me enter a charnel ground’. The monkey would pull
another way, thinking, ‘Let me enter a forest’.
Now when these six animals become worn out and fatigued, they would be
dominated by the one among them that was strongest; they would submit to
it and come under its control.
So too, Monks, when a Monk has not developed and cultivated mindfulness
directed to the body, the eye pulls in the direction of agreeable forms and
disagreeable forms are repulsive; the ear pulls in the direction of agreeable
sounds and disagreeable sounds are repulsive; the nose pulls in the direction
of agreeable odors and disagreeable odors are repulsive; the tongue pulls in
the direction of agreeable flavors and disagreeable flavors are repulsive; the
body pulls in the direction of agreeable physical objects and disagreeable
physical objects are repulsive; the mind pulls in the direction of agreeable
mental objects and disagreeable mental objects are repulsive.
It is in such a way that there is non-restraint.
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One Resides Having Set Up Mindfulness of the Body
Suppose, Monks, a man would catch six animals with different domains and
different feeding grounds - and tie them by a strong rope. He would catch a
snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a
strong rope. Having done so, he would bind them to a strong post or
pillar.
Then, those six animals with different domains and different feeding grounds
would each pull in the direction of its own feeding ground and domain. The
snake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile
would pull another way, thinking, ‘Let me enter the water’. The bird would
pull another way, thinking, ‘Let me fly up into the sky’. The dog would pull
another way, thinking, ‘Let me enter a village’. The jackal would pull another
way, thinking, ‘Let me enter a charnel ground’. The monkey would pull
another way, thinking, ‘Let me enter a forest’.
Now, when these six animals become worn out and fatigued, they would
stand close to that post or pillar, they would sit down there, they would lie
down there.
So too, Monks, when a Monk has developed and cultivated mindfulness
directed to the body, the eye does not pull in the direction of agreeable forms
nor are disagreeable forms repulsive; the ear does not pull in the direction of
agreeable sounds nor are disagreeable sounds repulsive; the nose does not
pull in the direction of agreeable odors nor are disagreeable odors repulsive;
the tongue does not pull in the direction of agreeable flavors nor are
disagreeable flavors repulsive; the body does not pull in the direction of
agreeable physical objects nor are disagreeable physical objects repulsive;
the mind does not pull in the direction of agreeable mental objects nor are
disagreeable mental objects repulsive.
It is in such a way that there is restraint.
A strong post or pillar: this, Monks, is a designation for mindfulness directed
to the body.
Therefore, Monks, you should train yourselves thus: We will develop and
cultivate mindfulness directed to the body, make it our vehicle, make it our
basis, stabilize it, exercise ourselves in it, and fully perfect it.
Thus should you train yourselves.
(Reference: SN 35.247)


In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
(i.e. “cultivate mindfulness directed to the body”) is used as a strong “post or pillar” to
restrain The Six Sense Bases of the eye, ear, nose, tongue, body, and mind.
He uses the six animals pulling in different directions to represent the six internal sense
bases of the eyes, ears, nose, tongue, body, and mind pulling towards the six external
sense bases of forms, sounds, odors, flavors, physical objects, and mental objects. If the
mind is unrestrained allowing the mind to pull towards the objects of its affection, the
mind will continue to experience discontentedness.
Through training the mind to be restrained by focusing on the arising bodily sensations as
the “post or pillar” then as discontentedness arises, the Practitioner can observe those
bodily sensations and cut off and let go of the discontentedness, thus, working to
eliminate the cravings/desires/attachments that caused the discontentedness. By no
longer allowing the mind to pull towards the objects of its affection, it is restrained and the
mind will eliminate discontentedness.
A Practitioner who trains the mind in Breathing Mindfulness Meditation will be able to
train the mind to cut off thoughts and let them go gaining more and more mental
discipline of the mind being aware of the bodily sensations that precede the arising of
discontentedness. In this way, one gains the ability to cut off and let go of cravings/
desires/attachments of the mind that are pulling towards forms, sounds, odors, flavors,
physical objects, and mental objects to eliminate discontentedness.
It is the mind’s mental longing with a strong eagerness towards the six external sense
bases through the six internal sense bases that is the cause of the discontent mind. The
mind craves pleasant feelings and when it gets the object of its affection, it experiences
happiness, excitement, and elation but the mind is discontent. If the mind does not
acquire the objects of its affection, it experiences sadness, anger, frustration, irritation,
annoyance, guilt, shame, fears, etc. - painful feelings. Or, the mind might experience
feelings that are neither painful-nor-pleasant such as boredom, loneliness, shyness,
displeased, uncomfortable, unsatisfied. All of these feelings and others are indications of
a discontent mind.
It is only when one deeply learns, reflects, and practices these Teachings while training
the mind using techniques such as Breathing Mindfulness Meditation that the mind will be
liberated through wisdom from the discontent feelings experienced in the unEnlightened
mind. Then in the moment as the mind experiences the arising of bodily sensations
indicating arising discontentedness, cut that off and let it go.
As the mind is being trained in meditation to cut off thoughts and let them go, the mind
develops the ability to become deeply aware of unwholesome thoughts, feelings, ideas,
perceptions, etc., arising and to then cut them off or let them go. This trains the mind over
repeated meditation training sessions to “let go”. Every time the mind wants to pull in any
direction towards the past, the future, thoughts, feelings, ideas, perceptions, etc., a
Practitioner should not judge the thoughts, label them, or even attempt to figure out
where they are coming from. You can just cut them off and let them go bringing the mind
back to the breath. The breath is the present moment and is the strong “post or pillar”.
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This training will develop into the mind having deep awareness (Right Mindfulness) and
the ability to cut off and let go of thoughts, feelings, ideas, perceptions, etc. (Right Effort)
Then, with this consistent and ongoing training during daily meditation sessions of 2-3
times per day for 30-minutes or more per session, in daily life as unwholesome thoughts,
feelings, ideas, perceptions, etc., arise or the mind goes to the past or future, cut it off
and let it go.
Over time, this trains the mind to be well disciplined with Breathing Mindfulness
Meditation being the strong “post or pillar”. Just as Gotama Buddha shares that “when
these six animals become worn out and fatigued, they would stand close to that post or
pillar, they would sit down there, they would lie down there” the mind will eventually get
tired of pulling in the direction of the six external sense bases through the six internal
sense bases and it will just “sit down there” and “lie down there” being perfectly tuned to
“the middle way”.
The mind can then apply this in daily life, that as the mind is pulling in the direction of the
objects of its affection due to craving/desire/attachment, the Practitioner can cut that off
and let it go. This trains the mind to reside in the middle no longer pulling towards the
objects of its affection due to craving/desire/attachment. Craving/desire/attachment can
be gradually eliminated from the mind, thus, all discontentedness of mind is gradually
eliminated. The mind becomes Enlightened because the unwholesome root of craving/
desire/attachment has been extinguished from the mind and no longer causes arising
discontentedness.
The mind will be more and more trained to perform optimally with deep concentration
(Right Concentration) as the fetters/taints/pollution of the mind are no longer causing
muddle mindedness. The mind will become more and more clear as it fully realizes the
benefits and results of consistent and ongoing training on The Path to Enlightenment.
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).
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Chapter 27
The Simile of The Tortoise
Monks, in the past a tortoise was searching for food along the bank of a river
one evening. On that same evening a jackal was also searching for food
along the bank of that same river. When the tortoise saw the jackal in the
distance searching for food, it drew its limbs and neck inside its shell and
passed the time keeping still and silent.
The jackal had also seen the tortoise in the distance searching for food, so
he approached and waited close by, thinking: When this tortoise extends one
or another of its limbs or its neck, I will grab it right on the spot, pull it out,
and eat it. But because the tortoise did not extend any of its limbs or its
neck, the jackal, failing to gain access to it, lost interest in it and departed.
So too, Monks, Māra the Evil One is constantly and continually waiting close
by you, thinking, ‘Perhaps I will gain access to him through the eye or
through the ear or through the nose or through the tongue or through the
body or through the mind.’ Therefore, Monks, reside guarding the doors of
The Six Sense Bases. Having seen a form with the eye...Having heard a
sound with the ear...Having smelt an odor with the nose...Having tasted a
flavor with the tongue...Having touched a physical object with the body…
Having recognized a mental object with the mind, do not grasp its signs and
features. Since, if you leave the eye sense base unguarded, the ear sense
base unguarded, the nose sense base unguarded, the tongue sense base
unguarded, the body sense base unguarded, the mind sense base
unguarded, evil unwholesome states of craving and displeasure might invade
you, practice the way of its restraint, guard the eye sense base, the ear
sense base, the nose sense base, the tongue sense base, the body sense
base, the mind sense base, undertake the restraint of the eye sense base,
the ear sense base, the nose sense base, the tongue sense base, the body
sense base, and the mind sense base.
When, Monks, you reside guarding the doors of The Six Sense Bases, Māra
the Evil One, failing to gain access to you, will lose interest in you and
depart, just as the jackal departed from the tortoise.
Drawing in the mind’s thoughts
As a tortoise draws its limbs into its shell,
Independent, not harassing others, fully extinguished.
A Monk would not blame anyone.
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(Reference: SN 35.240)
In this Teaching from Gotama Buddha, he shares Teachings to help Practitioners
understand that developing a “guard” over The Six Sense Bases is crucial for the
development of the mind on The Path to Enlightenment.
A Practitioner needs to deeply understand the problem of the unEnlightened mind which
is its mental longing and strong eagerness (craving/desire/attachment/wants/
expectations/grasping/holding), craving for sensual pleasures through The Six Sense
Bases. Due to the craving/desire/attachment for agreeable and pleasant sensual
pleasures, the mind causes itself to be discontent.
It is through training the mind to eliminate the defilement, or unwholesome root, of
craving/desire/attachment that one will be able to eliminate discontentedness and, thus,
liberate the mind.
So, when one observes the arising of craving/desire/attachment through The Six Sense
Bases or a form, sound, odor, flavor, physical object, or mental object has come in
contact with the eyes, ears, nose, tongue, body, or mind that arises any sort of discontent
feelings either pleasant, painful, or neither painful-nor-pleasant - cut it off and let it go.
Through constant dedication and effort to eliminate the arising pleasant feelings, painful
feelings, and feelings that are neither painful-nor-pleasant, eventually these feelings will
not ever arise in the mind.
But this comes with determination and diligence to guard the six doorways to
discontentedness ensuring that one can readily cut off and let go of the cravings/desires/
attachments that cause the mind to be discontent.
105

The Significance of
Sense Control
106


Chapter 28
Sense-Control Leads To
Liberating Wisdom and Insight
Monks, imagine a tree with thriving branches and leaves: its buds, bark,
sapwood and heart come to maturity;
Even so, Monks, when sense-control exists, virtue (moral conduct) naturally
thrives in him, thriving in sense-control; when there is virtue, concentration
naturally thrives in him;
when concentration - true wisdom and insight;
when true wisdom and insight - abandoning and freedom from strong
feelings;
when abandoning and freedom from strong feelings, liberating wisdom and
insight naturally thrive in him.
(Reference: AN 6.50)


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In this Teaching from Gotama Buddha, he shares how when a Practitioner has the mental
discipline to control the senses, virtue (moral conduct) will thrive which leads to
concentration, wisdom, insight, freedom from strong feelings, and liberation of mind.
Just like a tree thrives when it has branches and leaves that thrive, a Practitioner who is
able to control the senses will also thrive towards the development of mind to attain
Enlightenment.
Through understanding The Buddha’s Teaching on Dependent Origination, you can come
to understand that ignorance (unknowing of true reality) is the most significant hindrance
to a beings Enlightenment. It is due to one’s unknowing of true reality of these Natural
Laws of Existence that beings continue to roam and wander through The Cycle of Rebirth
continuing to experience discontentedness.
By learning, reflecting, and practicing these Teachings to include, gaining control of the
senses, a Practitioner is able to cultivate wisdom.
Wisdom is the antidote or remedy to ignorance (unknowing of true reality). By eliminating
ignorance (unknowing of true reality) through the development of wisdom, a Practitioner is
then able to make an end to discontentedness and the entire Cycle of Rebirth.
With sense-control ultimately leading to wisdom, a Practitioner would highly benefit from
deeply understanding and controlling The Six Sense Bases.
Detailed explanation of Dependent Origination is available in this same book series found
in Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
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Chapter 29
Without Restraint One Dwells Negligently
With Restraint One Resides Diligently
And how, Monks, does one dwell negligently?
If one dwells without restraint over the eye sense base, the mind is soiled
among forms recognizable by the eye.
If the mind is soiled, there is no gladness.
When there is no gladness, there is no joy.
When there is no joy, there is no tranquility (calm).
When there is no tranquility, one dwells in discontentedness.
The mind of one who is discontent does not become concentrated.
When the mind is not concentrated, experiences do not become easily
recognizable or clear in the mind.
Because experiences do not become easily recognizable or clear in the
mind, one is considered as ‘one who dwells negligently’.
(Similar discourses are spoken in the case of the ear sense base, the nose
sense base, the tongue sense base, the body sense base, and the mind
sense base.)
It is in such a way, Monks, that one dwells negligently.
And how, Monks, does one reside diligently?
If one resides with restraint over the eye sense base, the mind is not soiled
among forms recognizable by the eye.
If the mind is not soiled, gladness is born.
When one is gladdened, joy is born.
When the mind is uplifted by joy, the body becomes tranquil (calm).
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