He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
This is called Mindfulness of Breathing (Breathing Mindfulness Meditation).
If, Ānanda, you visit the Monk Girimānanda and speak to him about these
ten perceptions, it is possible that on hearing about them he will immediately
recover from his sickness.
Then, when the Venerable Ānanda had learned these ten perceptions from
The Perfectly Enlightened One, he went to the Venerable Girimānanda and
spoke to him about them. When the Venerable Girimānanda heard about
these ten perceptions, his sickness immediately subsided. The Venerable
Girimānanda recovered from that sickness, and that is how he was cured of
his sickness.
(Reference: AN 10.60)
120


In this Teaching from Gotama Buddha, he shares ten perceptions to develop and cultivate
as part of one’s life practice.
(1) A Practitioner will need to develop the perception of The Universal Truth of
Impermanence of The Five Aggregates of form, feelings, perceptions, volitional formations
(choices/decisions), and consciousness.
The Buddha’s Teachings on The Four Noble Truths shares that discontentedness is
clinging to The Five Aggregates. It is training the mind to “let go” of these Five Aggregates
that the mind can eliminate all discontentedness.
Developing the perception of impermanence of The Five Aggregates can train the mind to
“let go” of The Five Aggregates because if the mind is attempting to hold on to them,
realizing that it is not possible to do so can train the mind to “let them go”.
Detailed explanation of The Universal Truth of Impermanence 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).
(2) A Practitioner will need to develop the perception of The Universal Truth of Non-self
helping the mind to understand that The Six Sense Bases are “not the self”.
Detailed explanation of The Universal Truth of Non-self 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).
(3) A Practitioner will need to develop the perception of unattractiveness of the body as
described in a previous Chapter. The Buddha also taught the Thirty-Two (32) Body Part
Meditation to help a Practitioner develop the perception of unattractiveness of the body.
This mediation could potentially be utilized to develop unattractiveness of the body
helping to eliminate the fetters of “personal existence view” and “sensual desire”. This
meditation can also help to reduce or eliminate the craving for sexual contact.
(4) A Practitioner will need to develop the perception of danger related to bodily illness
helping the mind “let go” of the fetter of “personal existence view” and “desire for form”.
As long as one craves existence, the being will continue to wander and roam throughout
The Cycle of Rebirth experiencing continuous rebirth and discontentedness.
(5) A Practitioner will need to develop the perception of abandoning or “relinquishment”.
As part of Right Intention in The Teaching of The Eight Fold Path, The Buddha explains
that a Practitioner needs to practice the intention of relinquishment, non-ill-will, and
harmlessness. In this Teaching, he explains that as these unwholesome mental states
arise that one will need to “cut them off and let them go” or in other words, “abandons it,
dispels it, terminates it, and obliterates it”.
Through staying watchful over the mind using Right Mindfulness, a Practitioner can then
apply Right Effort to skillfully eliminate any arising unwholesome mental qualities and
arise wholesome mental qualities.
121

Ten Perceptions for Curing of an Affliction


(6) A Practitioner will need to develop the perception of freedom from strong feelings.
The Buddha describes that as one develops their meditation practice and prepares for
meditation, they should reflect how “this is peaceful, this is superb, that is, the stilling of
mind activities, the letting go of all greed, the destruction of craving, freedom from strong
feelings, Nibbāna (Enlightenment)”.
This will help to still the mind and quiet excessive thoughts prior to meditation as one
works towards the elimination of all discontentedness or “strong feelings”.
(7) A Practitioner will need to develop the perception of elimination.
The Buddha describes that as one develops their meditation practice and prepares for
meditation, they should reflect how “this is peaceful, this is superb, that is, the stilling of
mind activities, the letting go of all greed, the destruction of craving, elimination, Nibbāna
(Enlightenment)”.
This will help to still the mind and quiet excessive thoughts prior to meditation as one
works towards the elimination of all discontentedness.
(8) A Practitioner will need to develop the perception of non-excitement in the entire
world.
Detailed explanation of “non-excitement in the entire world” is available in this same book
series found in Chapter 35 of the book “Walking The Path with The Buddha” (Volume 2).
(9) A Practitioner will need to develop the perception of impermanence in all conditioned
mental objects.
A conditioned mental object is a mental state arising in the mind based on an
impermanent condition. The mental object will arise, change, and then cease to exist - it
is impermanent.
The Buddha explains that a Practitioner will need to develop an understanding of
impermanence of all conditioned mental objects and be disinterested in them.
(10) A Practitioner will need to develop a practice of Breathing Mindfulness Meditation as
described throughout this book and Chapter 11 of the book “Developing a Life Practice:
The Path That Leads to Enlightenment” (Volume 1).
122

Surrounding Teachings
123


Chapter 28
Five Things to Penetrate to the Unshakable
(First Discourse)
Monks, possessing five things, a Monk pursuing Mindfulness of Breathing
(Breathing Mindfulness Meditation) in no long time penetrates to the
unshakable.
What five?
(1) Here, a Monk has few undertakings, few tasks, is easy to support, and is
easily contented with the necessities of life.
(2) He eats little and is intent on moderation regarding food.
(3) He is rarely drowsy and is intent on alertness.
(4) He has learned much, remembers what he has learned, and cultivates
what he has learned. Those Teachings that are good in the beginning,
good in the middle, and good in the end, with the right meaning and
phrasing, which proclaim the perfectly complete and pure spiritual life —
such Teachings as these he has learned much of, retained in mind,
recited verbally, mentally investigated, and penetrated well by view.
(5) He reviews the extent to which his mind is liberated.
Possessing these five things, a Monk pursuing Mindfulness of Breathing
(Breathing Mindfulness Meditation) in no long time penetrates to the
unshakable.
124

(Second Discourse)
Monks, possessing five things, a Monk developing Mindfulness of Breathing
(Breathing Mindfulness Meditation) in no long time penetrates to the
unshakable.
What five?
(1) Here, a Monk has few undertakings, few tasks, is easy to support, and is
easily contented with the necessities of life.
(2) He eats little and is intent on moderation regarding food.
(3) He is rarely drowsy and is intent on alertness.
(4) He gets to hear at will, without trouble or difficulty, talk concerned with
the holy life that is conducive to opening up the heart, that is, talk on
elimination of desires, on contentment, on solitude, on not getting bound
up (with others), on arousing energy, on virtuous behavior, on
concentration, on wisdom, on liberation, on the wisdom and vision of
liberation.
(5) He reviews the extent to which his mind is liberated.
Possessing these five things, a Monk developing Mindfulness of Breathing
(Breathing Mindfulness Meditation) in no long time penetrates to the
unshakable.
125


(Third Discourse)
Monks, possessing five things, a Monk cultivating Mindfulness of Breathing
(Breathing Mindfulness Meditation) in no long time penetrates to the
unshakable.
What five?
(1) Here, a Monk has few undertakings, few tasks, is easy to support, and is
easily contented with the necessities of life.
(2) He eats little and is intent on moderation regarding food.
(3) He is rarely drowsy and is intent on alertness.
(4) He is a forest dweller who resorts to remote lodgings.
(5) He reviews the extent to which his mind is liberated.
Possessing these five things, a Monk cultivating Mindfulness of Breathing
(Breathing Mindfulness Meditation) in no long time penetrates to the
unshakable.
(Reference: AN 5.96)


In these Teachings from Gotama Buddha, he shares how when a Practitioner is
developing their Breathing Mindfulness Meditation practice and possesses five things,
they are close to Enlightenment.
The Buddha explains Enlightenment as an unshakable mind so when he shares, “in no
long time penetrates to the unshakable” he is explaining that one is close to
Enlightenment.
Numbers 1-3 and 5 are exactly the same in each of the three (3) discourses with The
Buddha choosing to change number 4 in each discourse. These will all be explained in
the below.
(1) The Buddha is guiding Practitioners to not over burden themselves with daily tasks
running from place to place but instead, find contentment with just the necessities of life.
Having massive “to-do lists” and allow the mind to only feel productive if one
accomplishes their entire list will only lead to discontentedness as the mind is craving/
desiring/attached to certain expectations and outcomes. Instead, simplifying one’s life
with just a “few tasks” in a day and doing each one well will produce wholesome
outcomes.
126


A Practitioner will need to train the mind and teach it, how to relax. All too often we place
the expectation on ourselves that we should be constantly on “the go” and constantly be
productive at completing some tasks. One needs to see resting and relaxing as a task
that needs to be integrated in one’s day and train the mind to be comfortable with
relaxing. Rest and relaxation is a productive activity that is required as one moves forward
in life. Just like food and water itself, one needs to view rest and relaxation as a necessity
of life. To find and practice “the middle way”, one will need to be active applying energy
and effort to daily tasks but also will need to create time for rest and relaxation as part of
a balanced lifestyle.
(2) A Practitioner will need to train the body and mind to be content with moderation in
eating. Food is not for amusement or entertain but instead, to nourish the body. With the
fetter of “sensual desire” the unEnlightened mind will oftentimes become discontent if
certain food items are not available when one “wants” to eat them due to craving/desire/
attachment to that food item. Practicing moderation of eating also ensures one is not
indulging in emotional eating based on craving/desire/attachment and arisen
discontentedness. Instead, train the body and mind to be content with moderation in
eating can ensure that one eats for nourishment and sustaining of the physical body
rather than, pleasing the tongue and mind.
(3) As the mind is trained to perform more optimally by coming to “the middle”, a
Practitioner will find that they do not need to indulge in excessive sleep. Instead, the mind
will function on a moderate amount of sleep and during waking hours, the mind will be
attentive, alert, and aware without drowsiness. This is a benefit and result of deep training
of the mind.
An unEnlightened mind is burdened by so many worries, stress, and anxieties, among
other discontent feelings. This puts a strain on the body and the mind. But, as the mind is
trained moving closer to Enlightenment, one will find that alertness of the mind is
experienced, and one will have energy to accomplish all the needed objectives to
progress in life.
If you are observing sluggishness of mind, see The Seven Factors of Enlightenment in
Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” - (Volume 1). The Seven Factors of Enlightenment provide guidance of
how to move the mind from either a sluggish or excited condition to “the middle” by
practicing The Seven Factors of Enlightenment.
(4) During the lifetime of The Buddha, he taught orally and Practitioners needed to
memorize his Teachings. The Students would recite The Teachings regularly as a method
of memorization. The Teachings did not get written down until after The Buddha’s death
so memorizing The Teachings and reciting them was highly important and ensured the
continued transmission of these Teachings for many generations.
Today, we have technology to capture Teachings in written, video, and audio format
eliminating the need to memorize The Teachings or reciting them. However, it is important
that one learns, retains, investigates, and penetrates The Teachings discovering the truth
to acquire wisdom.
Through learning with all the available resources and with guidance from a Teacher, a
Practitioner can apply effort to deeply understand and retain The Teachings
understanding. In this way, they will then be able to apply The Teachings in daily life.
127


Without retaining the understanding of The Teachings, a Practitioner would have no ability
to apply The Teachings in daily life.
As one learns, reflects, and practices The Teachings to include Breathing Mindfulness
Meditation, the mind becomes more focused, concentrated, and clear. In this way, the
mind is then able to retain The Teachings more easily to be applied in daily life.
It is wise to meditate prior to reading or classes where you plan to learn The Teachings. In
this way, you can clear out any clutter in the mind prior to learning and have the best
possible capability to retain The Teachings to be applied in daily life.
(5) A Practitioner will need to be observant and watchful over their own mind to be aware
when discontentedness arises so that you can identify all the cravings/desires/
attachments that caused the discontentedness and eliminate them. Objective observation
of the mind helps a Practitioner to uncover areas for improvement and what to focus on in
further development of the mind. While you will need a Teacher on The Path to
Enlightenment, this is an independent journey where you are the one responsible for
actively working in the direction of Enlightenment knowing what areas to focus on to
advance your practice. Initially, the Teacher should point you in the direction of how to get
started and moving along The Path to Enlightenment. But fairly soon, a Practitioner will
need to have their own inner determination and observation of the mind to identify areas
for improvement and pursue the needed wisdom to create progress on The Path.
If there is discontentedness in the mind, this is a perfect opportunity to investigate the
mind and determine what cravings/desires/attachments caused the discontentedness so
that they can be uprooted and eliminated so that the mind will not experience any further
discontentedness related to those cravings/desires/attachments.
This is explained in Chapter 13 titled “Identifying Cravings: Cultivating Non-Craving and
Analysis of The Mind” in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
As one notices the mind is not liberated and still experiencing discontentedness, rather
than becoming discontent that the mind is discontent, use the opportunity to learn and
grow your practice evolving and strengthening it for greater improvement.
(Second Discourse)
(4) The Buddha is guiding a Practitioner to ensure they are taking time, effort, energy, and
resources to learn these Teachings through formal discourses with Teachers and through
discussion among other members of The Community of Practitioners. Through gradually
actively learning over the course of months and years, a Practitioner will come to
understand these Teachings more deeply and be able to apply them into their life.
Additionally, through having regular discussions with other members of The Community, a
Practitioner will be able to more firmly root these Teachings into the mind. Open
discussions about these Teachings where one can put these Teachings into spoken
words helps the mind to retain The Teachings and thus, apply them in daily life.
128


(Third Discourse)
(4) A Practitioner during Gotama Buddha’s lifetime would have retreated to the forest and
remote lodgings. However, in today’s lifestyle, this is not always possible. The underlying
Teaching that is being shared is that one need to learn how to spend time alone and be
comfortable with being alone.
If a Practitioner is always with other people, the mind is oftentimes overactive and
occupied with the daily troubles and difficulties of others rather than, working through the
challenges that you need to address in your own life and mind.
It is wise to spend time alone regularly. One needs to be able to fall in love with
themselves without any sort of arrogance, pride, or conceit of any type. Instead, training
the mind to be comfortable in this body not wanting or needing anything but instead, feel
peace in solitude. If one is incapable of finding peace alone with your own thoughts, then
you will never find peace with others.
I suggest going on walks, shopping trips, to the movies, restaurants, retreats, and even
vacations alone. Find time to be alone on a regular basis to be able to look within finding
peacefulness and contentment without interaction with others.
Time with others is impermanent and you will not be able to permanently be surrounded
with people. If the mind craves/desires constant interaction with others, then when you
are alone, the mind will be bored or lonely. This discontentedness is very unsatisfying to
the mind and makes life unenjoyable. So rather than allowing the mind to constantly
crave/desire interaction and hold on to others, train it to be comfortable and content
alone in solitude, working this into training of the mind. Finding regular time to be alone
will strengthen one’s mind creating confidence that being alone is enjoyable and that just
like being with other people is impermanent, being alone is impermanent as well.
When the mind is comfortable being alone, then whether you are with people or away
from others, the mind can reside peaceful, calm, serene, and content with joy.
Through developing one’s life practice as described in this Teaching, along with practicing
Breathing Mindfulness Meditation and all the other Teachings of The Buddha, one is close
to Enlightenment.
129


Chapter 29
The Five Hindrances That Weaken Wisdom
Monks, there are these five obstructions, hindrances, burdens of the mind,
states that weaken wisdom.
What five?
(1) Sensual desire is an obstruction, a hindrance, a burden of the mind, a
state that weakens wisdom.
(2) Ill will is an obstruction, a hindrance, a burden of the mind, a state that
weakens wisdom.
(3) Complacency is an obstruction, a hindrance, a burden of the mind, a
state that weakens wisdom.
(4) Restlessness and worry is an obstruction, a hindrance, a burden of the
mind, a state that weakens wisdom.
(5) Doubt is an obstruction, a hindrance, a burden of the mind, a state that
weakens wisdom.
These are the five obstructions, hindrances, burdens of the mind, states that
weaken wisdom.
Monks, without having abandoned these five obstructions, hindrances,
burdens of the mind, states that weaken wisdom, it is impossible that a
Monk, with his ineffective and fragile wisdom, might know his own
wholesomeness, the wholesomeness of others, or the wholesomeness of
both, or realize a superhuman distinction in wisdom and vision worthy of the
Noble Ones.
Suppose a river were flowing down from a mountain, traveling a long
distance, with a swift current, carrying along much trash.
Then, on both of its banks, a man would open irrigation channels. In such a
case, the current in the middle of the river would be dispersed, spread out,
and divided, so that the river would no longer travel a long distance, with a
swift current, carrying along much trash.
130

So too, without having abandoned these five obstructions, hindrances,
burdens of the mind, states that weaken wisdom, it is impossible that a
Monk with his ineffective and fragile wisdom, might know his own
wholesomeness, the wholesomeness of others, or the wholesomeness of
both, or might realize a superhuman distinction in wisdom and vision worthy
of the Noble Ones.
(The followings are the reverse aspects of Monks who are void of hindrances.
These are the Monks who penetrate ignorance (unknowing of true reality)
through wisdom. Just as a swift current of a river with irrigation channels
closed on both of its banks could travel a long distance.)
(Reference: AN 5.51)


In this Teaching from Gotama Buddha, he shares The Five Hindrances to the attainment
of Enlightenment.
If a Practitioner does not eliminate these and does not stay diligent to eliminate these any
time they might arise, one will be hindered from further progress on The Path to
Enlightenment.
The Five Hindrances are five (5) aspects of the mind that need to be eliminated to attain
Enlightenment as they are obstacles to the attainment of Enlightenment. Ignorance
(unknowing of true reality) is the primary hindrance or obstacle that all unEnlightened
beings experience, there are other obstacles that one needs to overcome as well. The
Five Hindrances are sensual desire, ill will, complacency, restlessness and worry, and
doubt.
You can investigate The Five Hindrances and how to eliminate them using this online
class.
(Youtube)
(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors
of Enlightenment
https://youtu.be/mY8xw5wPRiQ
(Podcast)
Ep. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven
Factors of Enlightenment
https://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---
The-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid
131


In this Teaching, The Buddha mentions how “one might know his own wholesomeness,
the wholesomeness of others”. To attain Enlightenment a Practitioner would need to be
able to observe their own wholesome and unwholesome intentions, speech, and actions
to actively work towards improvements of one’s moral conduct and life practice. Without
the ability to objectively observe areas for improvement, one would be lost as this is an
independent journey with your Teacher serving as a guide but they are not with you every
moment. So, a Practitioner will need to develop the ability to observe their own
wholesomeness and unwholesomeness so that they can support and enhance the
wholesome qualities of mind and eliminate the unwholesome qualities of mind.
The Buddha mentions that an Ordained Practitioner will need to know the
“wholesomeness of others”. There is no part of these Teachings where a Practitioner
should judge another Practitioner. This is not wise for one to do and would only harm
one’s own mind. But, anyone who is accepting Students to learn The Path to
Enlightenment will need to have the ability to observe their Students’ mind and provide
guidance of what is wholesome and unwholesome along with areas of improvement. It is
up to the Teacher to be able to develop the ability to observe the mind of others and then
politely and respectfully share Teachings with their Students for improvement.
The Buddha discusses in his Teachings various qualities one should develop for Teaching
others and what would be beneficial for qualities for a Teacher to possess. But, a
Practitioner needs to separate this guidance provided from The Buddha for Teachers from
the guidance he provides a Practitioner who is not a Teacher and instead, be interested to
progress to Enlightenment. If a Practitioner felt they should be judging others’ wholeness,
this would inhibit one from attaining Enlightenment as there would still be the fetter of
conceit in the mind - arrogance, pride, judging, measuring or comparing as superior or
inferior to others. A Practitioner would need to eliminate the fetter of conceit to attain
Enlightenment.
With that said, a Teacher will need to develop the ability to observe the mind of others to
be able to provide precise instruction to Students of how to improve the condition of the
mind towards the attainment of Enlightenment. This should be done with loving-kindness
and compassion with only an interest to support, encourage, and motivate a Student.
The ability to observe one’s own mind is developed through The Path to Enlightenment as
one cultivates mindfulness. An Enlightened being would also be able to observe the
wholesomeness and unwholesomeness of others but would only do so with an interest to
benefit their Students through polite, kind, friendly, and respectful guidance.
132


One Who Points Out Treasure
Ānanda, I shall not treat you as the potter treats the raw damp clay. Repeatedly
restraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what to avoid, I
shall speak to you, Ānanda. The truly dedicated will stand [the test].
Regard him as one who points out treasure, the wise one who seeing your faults guides
you of what to avoid. Stay with this sort of Teacher.
For the one who stays with a Teacher of this sort, things get better, not worse.
(Gotama Buddha)
(Reference: MN 122 & DHP 76-77)
Author’s Thoughts: In order to share The Teachings that lead to Enlightenment, a
Buddha or any Teacher, would need to help Students uncover unwholesome qualities in
the mind and in their life practice while pointing out the cultivation of wholesome qualities.
A Student will need to put their trust in the Teacher while investigating the areas of
improvement the Teacher identifies and shares with the Student.
A Student will need to be inviting and accepting of a Teacher’s guidance in order to
identify areas of improvement and then learn, reflect, and practice Teachings to improve
their life practice. If a Student allows the ego to block the guidance from the Teacher
while feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the
test” of receiving guidance from the Teacher to progress towards Enlightenment.
A Teacher would need to exert a significant amount of time, effort, energy, and resources
to guide a Student to Enlightenment. A Teacher should not ask for any benefits from their
Students, but instead, await what is given as offerings. A Teacher’s only goal should be to
guide a Student to Enlightenment without any personal gain for themselves whatsoever.
So, a Teacher who takes their time, effort, energy, and resources to “point out treasure”
should be regarded as a “wise one who seeing your faults” will help you to learn, reflect,
and practice The Teachings to attain Enlightenment.
The Buddha’s advice is to “stay with this sort of Teacher” as things only “get better, not
worse”. As the condition of the mind and one’s life, “only gets better, not worse” when a
Student is open to understanding guidance from a wise Teacher who kindly and patiently
shares areas for improvement while not seeking any benefit from you - their only goal is to
help you. In this type of relationship with a wise Teacher pointing out areas of
improvement as treasure to be appreciated based on the goal of helping you, you should
“stay with this sort of Teacher” as things only “get better, not worse”.
133


The Five Hindrances are Eliminated with The Seven Factors of Enlightenment
Monks, these five hindrances are makers of blindness, causing lack of vision, causing
lack of knowledge, detrimental to wisdom, leading to discontentedness, leading away
from Enlightenment.
What five?
The hindrance of sensual desire is a maker of blindness …
The hindrance of ill will …
The hindrance of complacency …
The hindrance of restlessness and worry …
The hindrance of doubt is a maker of blindness … leading away from Enlightenment.
These five hindrances are makers of blindness, causing lack of vision, causing lack of
knowledge, detrimental to wisdom, leading to discontentedness, leading away from
Enlightenment.
These Seven Factors of Enlightenment, Monks, are makers of vision, makers of
knowledge, promoting the growth of wisdom, free from discontentedness, leading
towards Enlightenment.
What seven?
The Enlightenment factor of mindfulness is a maker of vision …
The Enlightenment factor of investigation is a maker of vision …
The Enlightenment factor of energy is a maker of vision …
The Enlightenment factor of joy is a maker of vision …
The Enlightenment factor of tranquility is a maker of vision …
The Enlightenment factor of concentration is a maker of vision …
The Enlightenment factor of equanimity is a maker of vision … leading towards
Enlightenment.
These Seven Factors of Enlightenment are makers of vision, makers of knowledge,
promoting the growth of wisdom, free from discontentedness, leading towards
Enlightenment.
(Reference: SN 46.40)
134


Chapter 30
These Five Hindrances Are Called Obstacles,
Hindrances, Coverings-up, Envelopings
Vāsettha, it is just as if this River Aciravatī were full of water so that a crow
could drink out of it, and a man should come along wishing to cross over, to
get to the other side, to get across, and were to lie down on this bank,
covering his head with a shawl.
What do you think, Vāsețțha? Would that man be able to get to the other
side?
‘No, Master Teacher Gotama.’
In the same way, Vāsettha, in the noble discipline these five hindrances are
called obstacles, hindrances, coverings-up, envelopings.
Which five?
The hindrance of sensual desire, of ill-will, of complacency, of restlessness
and worry, of doubt.
These five are called obstacles, hindrances, coverings-up, envelopings.
And these Brāhmins learned in the Three Vedas are caught up, confined in,
obstructed, entangled in these five hindrances.
But that such Brāhmins learned in the Three Vedas, who persistently neglect
what a Brāhmin should do, and persistently do what a Brāhmin should not
do, and who are caught up, confined in, obstructed, entangled in these five
hindrances, should attain after death, at the breaking-up of the body, to
union with Brahmā (God) that is just not possible.
(Reference: DN 13)


In this Teaching from Gotama Buddha, he shares how Brāhmins who are affected by The
Five Hindrances hoping and wishing to be in union with God after death, will be unable to
accomplish that goal due to these Five Hindrances.
135

The Five Hindrances are Eliminated with The Seven Factors of Enlightenment
Monks, these five hindrances are makers of blindness, causing lack of vision, causing
lack of knowledge, detrimental to wisdom, leading to discontentedness, leading away
from Enlightenment.
What five?
The hindrance of sensual desire is a maker of blindness …
The hindrance of ill will …
The hindrance of complacency …
The hindrance of restlessness and worry …
The hindrance of doubt is a maker of blindness … leading away from Enlightenment.
These five hindrances are makers of blindness, causing lack of vision, causing lack of
knowledge, detrimental to wisdom, leading to discontentedness, leading away from
Enlightenment.
These Seven Factors of Enlightenment, Monks, are makers of vision, makers of
knowledge, promoting the growth of wisdom, free from discontentedness, leading
towards Enlightenment.
What seven?
The Enlightenment factor of mindfulness is a maker of vision …
The Enlightenment factor of investigation is a maker of vision …
The Enlightenment factor of energy is a maker of vision …
The Enlightenment factor of joy is a maker of vision …
The Enlightenment factor of tranquility is a maker of vision …
The Enlightenment factor of concentration is a maker of vision …
The Enlightenment factor of equanimity is a maker of vision … leading towards
Enlightenment.
These Seven Factors of Enlightenment are makers of vision, makers of knowledge,
promoting the growth of wisdom, free from discontentedness, leading towards
Enlightenment.
(Reference: SN 46.40)
136


Chapter 31
Then The Tathāgata Guides Him Further…
When, Aggivessana, the Noble Disciple possesses mindfulness and full
awareness, then The Tathāgata guides him further: Come, Monk, resort to a
secluded resting place: the forest, the foot of a tree, a mountain, a ravine, a
hillside cave, a charnel ground, a jungle thicket, an open space, a heap of
straw.
He resorts to a secluded resting place: the forest, the foot of a tree, a
mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an
open space, a heap of straw. On returning from his almsround (gathering
food), after his meal he sits down, folding his legs crosswise, setting his
body erect, and establishing mindfulness before him.
Abandoning craving for the world, he resides with a mind free from craving;
he purifies his mind from craving.
Abandoning ill will and hatred, he resides with a mind free from ill will,
compassionate for the welfare of all living beings: he purifies his mind from ill
will and hatred.
Abandoning complacency, he resides with a mind free from complacency,
preceptive of light, mindful, fully aware; he purifies his mind from
complacency.
Abandoning restlessness and worry, he resides unagitated with a mind
inwardly peaceful; he purifies his mind from restlessness and worry.
Abandoning doubt, he resides having gone beyond doubt, confident about
wholesome states; he purifies his mind from doubt.
Having thus abandoned these five hindrances, imperfections of the mind that
weaken wisdom, he resides reflecting on the body as a body, dedicated, fully
aware and mindful, having put away craving and grief for the world.
He resides reflecting on feelings as feelings ... mind as mind ... mental
objects as mental objects, dedicated, fully aware and mindful, having put
away craving and grief for the world.
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Then The Tathāgata guides him further: Come, Monk, reside reflecting on the
body as a body but do not think thoughts connected with the body; reside
reflecting on feelings as feelings but do not think thoughts connected with
feelings; reside reflecting on mind as mind but do not think thoughts
connected with the mind; reside reflecting on mental objects as mental
objects but do not think thoughts connected with mental objects.
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.
(Furthermore The Buddha explained the third Jhāna, the fourth Jhāna, the
remembering of past lives, the divine eye (third eye), the destruction of the
taints and Enlightenment according to the standard Pāli reference.)
(Reference: MN 125)
In this Teaching from Gotama Buddha, he shares Breathing Mindfulness Meditation and
development of The Four Foundations of Mindfulness are training towards the elimination
of The Five Hindrances in the mind leading toward attainment of the Jhānas.
No matter where you look in Gotama Buddha’s Teachings, he is always prioritizing and
emphasizing the importance of developing and cultivating Breathing Mindfulness
Meditation as a primary practice one needs to progress on The Path to Enlightenment.
Without a well develop practice of Breathing Mindfulness Meditation, a Practitioner would
have no ability to attain Enlightenment.
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Chapter 32
The Cause and Reason for the True Teachings to
Endure Long After a Tathāgata Has Attained
Final Nibbāna
‘Master Gotama, what is the cause and reason why the true Teachings do not
endure long after a Tathāgata has attained Final Nibbāna (Final
Enlightenment)?
And what is the cause and reason why the true Teachings endure long after a
Tathāgata has attained Final Nibbāna (Final Enlightenment)?’
It is, Brāhmin, because The Four Foundations of Mindfulness are not
developed and cultivated that the true Teachings do not endure long after a
Tathāgata has attained Final Nibbāna. And it is because The Four
Foundations of Mindfulness are developed and cultivated that the true
Teachings endure long after a Tathāgata has attained Final Nibbāna.
What four?
Here, Brāhmin, a Monk resides reflecting on the body as body, dedicated,
clearly comprehending, mindful, having removed craving and displeasure in
regard to the world.
He resides reflecting on feelings as feelings, dedicated, clearly
comprehending, mindful, having removed craving and displeasure in regard
to the world.
He resides reflecting on mind as mind, dedicated, clearly comprehending,
mindful, having removed craving and displeasure in regard to the world.
He resides reflecting on mental objects as mental objects, dedicated, clearly
comprehending, mindful, having removed craving and displeasure in regard
to the world.
It is because these Four Foundations of Mindfulness are not developed and
cultivated that the true Teachings do not endure long after a Tathāgata has
attained Final Nibbāna. And it is because The Four Foundations of
Mindfulness are developed and cultivated that the true Teachings endure
long after a Tathāgata has attained Final Nibbāna (Final Enlightenment).
139

(Reference: SN 47.25)


In this Teaching from Gotama Buddha, he shares that The Four Foundations of
Mindfulness are crucial to his Teachings remaining in the world continuing to help as
many people as possible to attain Enlightenment.
If The Four Foundations of Mindfulness are developed and cultivated by Practitioners (i.e.
they are well understood and practiced), then The Buddha shares that his Teachings will
continue for a longer period of time.
The way a Buddha’s Teachings continue in the world is through the hearts and minds of
individual Practitioners. The more disciplined and wise a Community of Practitioners, the
more vibrant a Buddha’s Teachings will exist in the world - especially during Gotama
Buddha’s lifetime.
Today, we have books, videos, audio recordings, etc. to ensure The Teachings continue in
the world. But during the lifetime of The Buddha, it was only when individual Practitioners
deeply learned, reflected on, and practiced The Buddha’s Teachings that they would truly
shine in the world. Without individual Practitioners who are well studied, wise, and deeply
practicing these Teachings, they would gradually diminish and fade away. This is what
has happened over the course of the last 2,500 years.
The work that is being done by this Community of Practitioners, to include this book
series, is to revitalize The Buddha’s Teachings in the world in such a way that countless
people can gain access to these Teachings, learn them and practice them so they will
once again “shine in the world”. But, that is dependent upon dedicated Practitioners
deciding to actively learn, reflect, and practice these Teachings so now that we are
“revealing the hidden”, these Teachings will endure for the remaining time of humanity
creating “heaven on earth” by individual Practitioners choosing to train their mind to attain
Enlightenment.
There is no one coming to “save us”. Instead, we each need to individually save
ourselves. By learning, reflecting on, and practicing these Teachings to attain
Enlightenment, more and more beings can experience liberation of mind and freedom
from strong feelings having eliminated 100% of all discontentedness. The mind can be
peaceful, calm, serene, and content with joy - permanently.
Final Nibbāna
Final Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.
This is referred to as Final Enlightenment.
During one’s life, the mind can be trained to attain Enlightenment. The mind will reside
peaceful, calm, serene, and content with joy - permanently. The mind will no longer
experience any mental pain associated with unwelcomed emotions, thoughts, ideas, or
any sort of discontentedness of mind. All discontentedness such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.
However, a being is unable to completely transcend physical pain while in the human
form. This is impossible. While the mind can be developed to not react with anger,
140


sadness, hostility, aggression, or other discontent feelings upon experiencing physical
pain, nonetheless, physical pain will still be experienced by the mind.
The mind can eliminate all cravings/desires/attachments while in the human form and
during this life to experience Enlightenment. But while still alive, a being cannot eliminate
the connection between the body and the mind. The mind is still connected to the
physical body during life. Therefore, the mind will still experience physical pain but the
mind will experience it differently in the Enlightened mental state versus in the
unEnlightened mental state.
In the unEnlightened mental state, when the mind experiences physical pain, one can
become angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and
experience other discontent feelings. This is due to the mind craving permanent health,
permanent comfort, and permanent pleasant feelings from the body. It is impossible for
the body to experience permanent comfort due to The Universal Truth of Impermanence.
The pain associated with the physical body is an important aspect of the mind that needs
to exist in order for a being to function in the world. If a being did not experience physical
pain, they would be unable to remove the physical body from harm when too close to a
heat source or if another problematic situation arose. The sensation of physical pain
experienced by the mind helps a being understand, potential damage will occur or has
occurred and therefore, seek a remedy to the physical pain. This is why we choose to
step away from a heat source. The mind is alerted that the physical body is experiencing
pain and the being takes action to resolve the situation. This is beneficial and needed
during life.
In these situations, an unEnlightened mind will oftentimes experience discontentedness
associated with the craving for permanent comfort of the physical body. When there is
physical pain, the unEnlightened mind becomes discontent.
An Enlightened mind has been deeply trained to the point that it understands physical
pain is impermanent, and that allowing the mind to become discontent due to physical
pain, does not help to eliminate the physical pain.
Discontentedness at times of physical pain could actually make the situation worse.
For example, if one was bitten by a poisonous snake and became agitated, overactive,
and uncalm, this would increase respirations of the lungs and heart functions creating
conditions for the poison to more rapidly move through the body causing more significant
injury and damage with an increased risk of potential death. Through training the mind to
reside unagitated and calm, an individual can decrease the harm to the body and improve
their ability to survive an injury such as a snake bite because the poison will not permeate
in the body as rapidly when the mind is calm. Through the mind remaining calm during
physical injuries, a being increases their ability to resolve the situation with a positive
outcome.
When an Enlightened mind experiences physical pain, the mind can continue to reside
peaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.
This is an added benefit experienced by an Enlightened mind producing improved
outcomes in situations where physical pain is experienced.
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Nonetheless, there is still physical pain for an Enlightened being but it is just that the mind
will not react to the pain and instead, respond to resolve the situation finding a solution.
The physical pain associated with existence will continue for the remaining time of
existence even for an Enlightened being. But, they will not experience mental anguish or
any type of discontentedness associated with the physical pain. The Enlightened mind
does not relate to the pain in the same way as the unEnlightened mind which will
oftentimes become discontent due to physical pain.
It is not until the physical body dies, described by Gotama Buddha as “the breakup of the
body”, that the body and mind completely separate. From that point, not only has one
transcended discontentedness their entire life due to the attainment of Enlightenment, but
the being will then experience the complete elimination of all pain including physical pain.
This is referred to as Final Enlightenment or Final Nibbāna.
Enlightenment is experienced during life and the mind has transcended all emotional pain
and suffering. But, the physical pain will remain, because it is needed to make wise
decisions concerning the physical body during times of injury. The Enlightened mind will
have physical pain but will have acquired an improved way of responding to the physical
pain rather than reacting to it so there is no mental pain.
Once a being has attained Enlightenment and dies, there is no longer any physical pain
because the separation of the body and mind has occurred, therefore one has attained
Final Enlightenment. All pain both mental and physical has been completely eliminated -
permanently.
It is possible for an unEnlightened being to experience Enlightenment and Final
Enlightenment at the time of death. The being would have experienced discontentedness
their entire life but at the time of death, they would immediately experience Enlightenment
and Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.
What happens once one attains Enlightenment and dies experiencing Final Enlightenment
is an undeclared Teaching of Gotama Buddha. He did not teach what is next other than
an Enlightened being will not experience any further existence in The Cycle of Rebirth.
There are other Teachings from Gotama Buddha in this book series related to how to
ensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the
book “Foundation in The Teachings” (Volume 3) provides these Teachings and an
explanation of these Teachings.
What Happens at Death?
After we die does the body become soil to the earth or after death what remains?
Isn’t there spirit or energy which exist inside our body? Isn’t there some sort of
energy?
No, at the time of death the body and mind separate and then there is "break up of the
body".
The body was described by Gotama Buddha through The Four Elements of Earth, Wind,
Fire, and Water.
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Essentially, the physical body is described and classified into these Four Elements.
Earth: The solids of the body. (hair, teeth, nails, bones, etc.)
Wind: The movement of bodily functions. (Circulation, movement of bile, etc.)
Fire: The temperature of the body.
Water: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)
The physical body is nothing more than these four elements coming together with a mind
or consciousness. The joining of the body and the mind creates a person.
Once the body and mind separate, the body will deteriorate remaining as these four
elements but without a mind or consciousness.
What you are looking at when you see the body is a unique collection of these four
elements that is always in a state of change and upon death, the body will continue that
change and configuration but it will still be just these four elements.
The body will progressively deteriorate and depending whether there is burial or
cremation, will determine how quickly the process of change occurs.
Through burial, the process is much slower. Cremation accelerates the process of change
of these four elements.
What happens to the mind upon death?
If the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then
there is rebirth into one of The Five Realms.
Heavenly Realm
Human Realm
Afflicted Spirits Realm
Animal Realm
Hell Realm
Heavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical
form).
Human and Animal realms are form realms, (i.e. there is physical form).
Rebirth is not instantaneous and upon rebirth there is a completely new existence with a
new form or formless existence and a new consciousness, (i.e. a new mind).
The new mind will have residual memories of past lives and unextinguished craving/
desire/attachment from past lives. The residual memories of past lives may potentially be
recalled as the mind awakens towards Enlightenment more and more.
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If someone attains Enlightenment what happens to the mind? Does it disappear?
If the mind has experienced Enlightenment during the human or heavenly existence or at
death, (i.e. Enlightenment can be attained during an existence in the human or heavenly
realm or at death in those realms but not in the lower realms), the body and mind
separate and what happens next is an "undeclared" Teaching.
To attain Enlightenment, the mind needs to get to the point where there is no craving/
desire/attachment (i.e. mental longing with a strong eagerness) to know what is next.
An Enlightened mind is experiencing so much peace, calm, serenity, and contentedness
with joy that is permanent, the mind is not going to care what is next.
An Enlightened mind has already extinguished all fears including the fear of death,
therefore, the mind is so peaceful and does not fear death so what happens next, the
Enlightened mind does not care.
Having attained Enlightenment, you will know that you are already experiencing complete
and utter peacefulness so if there is something next after death for an Enlightened being,
it is either as good as you are currently experiencing or better.
And, if there is nothing next, then, ok, you are "done".
Either way, the mind needs to "let go" of wanting to know what is next and just focus on
learning and practicing The Teachings with guidance on The Path to Enlightenment to
experience Enlightenment in this life now that you are human.
Is the mind or soul/spirit the same thing?
No they are not.
There is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a
Teaching he shared. He left The Teaching on a soul/spirit as "undeclared".
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Chapter 33
Great Good of Mindfulness Directed to the Body
Monks, even as one who encompasses with his mind the great ocean
includes thereby all the streams that run into the ocean, just so, whoever
develops and cultivates mindfulness directed to the body includes all
wholesome qualities that pertain to true wisdom.
Monks, one thing, when developed and cultivated, leads to a strong sense of
motivation ... leads to great good... leads to great security from bondage
(Enlightenment) … leads to mindfulness and clear comprehension ... leads to
the attainment of wisdom and vision ... leads to a peaceful dwelling in this
very life ... leads to realization of the fruit of wisdom and liberation.
What is that one thing?
Mindfulness directed to the body.
This is the one thing that, when developed and cultivated, leads to a strong
sense of motivation ... leads to great good... leads to great security from
bondage (Enlightenment) … leads to mindfulness and clear
comprehension ... leads to the attainment of wisdom and vision ... leads to a
peaceful dwelling in this very life ... leads to realization of the fruit of wisdom
and liberation.
Monks, when one thing is developed and cultivated, the body becomes
tranquil, the mind becomes tranquil, thinking and pondering subside, and all
wholesome qualities that pertain to true wisdom reach fulfillment by
development.
What is that one thing?
Mindfulness directed to the body.
When this one thing is developed and cultivated, the body becomes tranquil,
the mind becomes tranquil, thinking and pondering subside, and all
wholesome qualities that pertain to true wisdom reach fulfillment by
development.
Monks, when one thing is developed and cultivated, unarisen unwholesome
qualities do not arise, and arisen unwholesome qualities are abandoned.
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What is that one thing?
Mindfulness directed to the body.
When this one thing is developed and cultivated, unarisen unwholesome
qualities do not arise, and arisen unwholesome qualities are abandoned.
Monks, when one thing is developed and cultivated, unarisen wholesome
qualities arise, and arisen wholesome qualities increase and expand.
What is that one thing?
Mindfulness directed to the body.
When this one thing is developed and cultivated, unarisen wholesome
qualities arise, and arisen wholesome qualities increase and expand.
Monks, when one thing is developed and cultivated, ignorance (unknowing
of true reality) is abandoned... true wisdom arises... the conceit ‘I am’ is
abandoned ... the underlying tendencies are uprooted... the fetters are
abandoned.
What is that one thing?
Mindfulness directed to the body.
When this one thing is developed and cultivated, ignorance (unknowing of
true reality) is abandoned … true wisdom arises ... the conceit ‘I am’ is
abandoned ... the underlying tendencies are uprooted ... the fetters are
abandoned.
Monks, one thing, when developed and cultivated, leads to discernment
(wise decisions making) by wisdom ... leads to Nibbāna (Enlightenment)
through non-clinging.
What is that one thing?
Mindfulness directed to the body.
This is the one thing that, when developed and cultivated, leads to
discernment (wise decisions making) by wisdom ... leads to Nibbāna
(Enlightenment) through non-clinging.
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Monks, when one thing is developed and cultivated, penetration of
numerous topics occurs … penetration of the diversity of topics occurs …
analytical knowledge of numerous topics occurs.
What is that one thing?
It is mindfulness directed to the body.
When this one thing is developed and cultivated, penetration of numerous
topics occurs … penetration of the diversity of topics occurs … analytical
knowledge of numerous topics occurs.
Monks, one thing, when developed and cultivated, leads to realization of the
fruit of Stream-Enterer … to realization of the fruit of Once-Returner... to
realization of the fruit of Non-Returner ... to realization of the fruit of
Arahantship.
What is that one thing?
It is mindfulness directed to the body.
This is the one thing that, when developed and cultivated, leads to realization
of the fruit of Stream-Enterer … to realization of the fruit of Once-Returner...
to realization of the fruit of Non-Returner ... to realization of the fruit of
Arahantship.
Monks, one thing, when developed and cultivated, leads to the obtaining of
wisdom ... to the growth of wisdom ... to the expansion of wisdom ... to
greatness of wisdom ... to diversity of wisdom... to vastness of wisdom ... to
depth of wisdom ... to a state of unsurpassed wisdom ... to breadth of
wisdom ... to abundance of wisdom … to rapidity of wisdom ... to buoyancy
of wisdom ... to joyousness of wisdom... to swiftness of wisdom ... to
attentiveness of wisdom ... to penetrativeness of wisdom ...
What is that one thing?
Mindfulness directed to the body.
This is the one thing that, when developed and cultivated, leads to
penetrativeness of wisdom.
Monks, those who do not take part in mindfulness directed to the body do
not take part in the deathless (Enlightenment).
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Those who take part in mindfulness directed to the body take part in the
deathless (Enlightenment).
Monks, those who have not taken part in mindfulness directed to the body
will not take part in the deathless.
Those who have taken part in mindfulness directed to the body will take part
in the deathless.
Monks, those who have fallen away from mindfulness directed to the body
they have fallen away from the deathless.
Those who have not fallen away from mindfulness directed to the body they
have not fallen away from the deathless.
Monks, those who have neglected mindfulness directed to the body they
have neglected the deathless.
Those who have undertaken mindfulness directed to the body they have
undertaken the deathless.
Monks, those who are heedless about mindfulness directed to the body they
are heedless about the deathless.
Those who are not heedless about mindfulness directed to the body they are
not heedless about the deathless.
Monks, those who have forgotten mindfulness directed to the body they
have forgotten the deathless.
Those who have not forgotten mindfulness directed to the body they have
not forgotten the deathless.
Monks, those who have not pursued mindfulness directed to the body they
have not pursued the deathless.
Those who have pursued mindfulness directed to the body they have
pursued the deathless.
Monks, those who have not developed mindfulness directed to the body
they have not developed the deathless.
Those who have developed mindfulness directed to the body they have
developed the deathless.
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Monks, those who have not cultivated mindfulness directed to the body they
have not cultivated the deathless.
Those who have cultivated mindfulness directed to the body they have
cultivated the deathless.
Monks, those who have not directly known mindfulness directed to the body
they have not directly known the deathless.
Those who have directly known mindfulness directed to the body they have
directly known the deathless.
Monks, those who have not fully understood mindfulness directed to the
body they have not fully understood the deathless.
Those who have fully understood mindfulness directed to the body they have
fully understood the deathless.
Monks, those who have not realized mindfulness directed to the body they
have not realized the deathless (Enlightenment).
Those who have realized mindfulness directed to the body they have realized
the deathless (Enlightenment).
(Reference: AN 575-616)
In this Teaching from Gotama Buddha, he shares all the various benefits attained through
the practice of Breathing Mindfulness Meditation.
The Buddha emphasizes the importance of Breathing Mindfulness Meditation.
While he describes Breathing Mindfulness Meditation as “that one thing” that “when
developed and cultivated leads” to certain benefits, there is much more than Breathing
Mindfulness Meditation that one would need to develop the mind towards the attainment
of Enlightenment.
While one would not be able to attain Enlightenment without Breathing Mindfulness
Meditation, one would not be able to attain Enlightenment with only Breathing
Mindfulness Meditation. This is why The Buddha taught an entire path to Enlightenment
described as The Eight Fold Path - the way to liberation of the mind and elimination of
discontent feelings.
Meditation is one step on The Eight Fold Path but there are multiple steps. An
Enlightened being will be practicing The Ten Fold Path and understands that meditation is
just one aspect of training the mind. Meditation is an important aspect of training the
mind, but there is much more than only meditation that one would need to focus on to
develop their life practice to experience the peacefulness of the Enlightened mind.
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Chapter 34
Do Concentration in the Morning, in the
Middle of the Day, and in the Evening
Monks, possessing three factors, a shopkeeper is capable of acquiring
wealth not yet acquired and of increasing wealth already acquired.
What three?
Here, a shopkeeper diligently applies himself to his work in the morning, in
the middle of the day, and in the evening.
Possessing these three factors, a shopkeeper is capable of acquiring wealth
not yet acquired and of increasing wealth already acquired.
So too, possessing three factors, a Monk is capable of achieving a
wholesome state not yet attained and of increasing a wholesome state
already attained.
What three?
Here, a Monk diligently applies himself to an object of concentration in the
morning, in the middle of the day, and in the evening.
Possessing these three factors, a Monk is capable of achieving a wholesome
state not yet attained and of increasing a wholesome state already attained.
(Reference: AN 3.19)


150

Now that you have completed reading (Volume 7) of this book series and may decide to
read this book multiple times, I would like to take a moment to personally “thank you” for
your determination, dedication, and diligence to learn, reflect, and practice The Teachings
of The Buddha on The Path to Enlightenment.
The time, effort, energy, and resources that you devote to this path are serving to help you
and countless other beings. As you choose to learn and practice these Teachings, you will
significantly reduce then eliminate any harm that you are putting into the world through
your unknowing of true reality. The unEnlightened mind does not understand what it does
not understand.
You are now applying time, effort, energy, and resources to improving the condition of the
mind, the condition of your life, and, thus, the condition of the world through investigating
The Teachings to acquire wisdom. The world becomes a better place when we each
individually choose to improve our own life practice taking responsibility for our own
intentions, speech, actions, and livelihood while improving our wisdom and mental
discipline.
I admire individuals who choose to walk towards harmlessness. I admire individuals who
choose to realize there is a better way of life and create that better way of life for
themselves through seeking guidance. And, I admire individuals who do not shrink back
from the struggle to move the mind towards Enlightenment when the natural tendency
might be to remain complacent.
Why have I chosen to share these Teachings with you?
“That it may be for the benefit and peacefulness of the multitude (many people), out of
compassion for the world, for the benefit and peacefulness of heavenly beings and
humans”. (Gotama Buddha)
“Because if they understand even a single sentence, that will lead to their welfare and
peacefulness for a long time”. (Gotama Buddha)
May you discover the freedom associated with a mind that is peaceful, calm,
serene, and content with joy permanently - the Enlightened mind.
As you need help to learn, reflect, and practice these Teachings, you are welcome to
seek guidance which is available openly and freely to “all beings”.
152


Author
David Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s
Teachings who has been part of the Thai community since 2001. He visited
Thailand for the first time in 2002 and brought the Traditional Thai Healing
Arts back to the United States of America to share with people in the
Western World.
His Traditional Thai Healing Arts centers, located in the Washington DC area,
provided traditional Thai healing arts to clients and educational opportunities
to Students to explore the Thai healing arts, Thai culture, and The Teachings
of Gotama Buddha. David is a published author with books on the topics of
Traditional Thai Healing Arts and The Path That Leads to Enlightenment.
David has taught Gotama Buddha’s Teachings since 2005 in the United
States of America. In 2015, he closed his businesses and relocated to
Chiang Mai, Thailand to be closer to the Thai culture and the Thai
Community of Buddhist Practitioners.
David shares Gotama Buddha’s Teachings with Household Practitioners and
Ordained Practitioners in Chiang Mai, Thailand and around the world through
courses, retreats, and special events providing guidance to help people
attain Enlightenment - a peaceful, calm, serene, and content mind with joy.
For more information on participating in courses, retreats, special events or
to invite these Teachings to your learning venue, use the contact information
below:
Teacher - David Roylance
hello@buddhadailywisdom.com
www.BuddhaDailyWisdom.com
153


Restoration of The Buddha’s Teachings
The Path to Enlightenment
The Buddha taught over 2,500 years ago. He taught The Path to
Enlightenment guiding countless beings to a mental state that is peaceful,
calm, serene, and content with joy that is permanent, where the mind has
eliminated 100% of all discontent feelings such as sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,
shyness, jealousy, resentment, stress, anxiety, etc.
Immediately following the death of The Buddha (i.e. Gotama Buddha), The
Teachings were shining in the world continuing to guide countless people to
Enlightenment. But, over the course of many generations, just as Gotama
Buddha predicted, people’s understanding of his Teachings gradually
diminished due to modifications and adjustments made by people after him.
The modifications made to his Teachings, handed down through oral
transmission, have made it increasingly difficult for human beings to attain
Enlightenment.
The goal of David’s Teachings is to root the learning and practice he
shares in “The Words of The Buddha” based on The Teachings that
existed during the lifetime of Gotama Buddha, so that countless beings
can now attain Enlightenment based on the original Path to
Enlightenment discovered and declared by Gotama Buddha.
David does this through connecting what he teaches to the largest most
complete source of Teachings from Gotama Buddha - The Pāli Canon. The
Pāli Canon is the original source text of The Teachings from Gotama Buddha
as spoken by him during his lifetime.
David has spent countless hours dedicated to restoring The Words of The
Buddha by updating a significant portion of the translations of Gotama
Buddha’s Teachings from The Pāli Canon. He now offers several resources
for Students to learn, reflect, and practice The Path to Enlightenment to
experience the results of an Enlightened mind.
David offers books, audiobooks, videos, podcasts, online learning programs,
personal guidance, and retreats without any requirement for financial
support. All the work that is being done is offered openly and freely for all
beings without any requirement to provide any financial support. David
accepts donations but Students are not required to provide donations for
any work that he does in supporting them on The Path to Enlightenment.
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David does not request donations and instead, just accepts whatever is
offered to him, if anything at all.
His dedication to sharing these Teachings is not motivated by finances. He
shares openly and freely with everyone who has a sincere interest in learning
and practicing The Path to Enlightenment.
Ultimately, David plans to preserve The Teachings of The Buddha in a format
that is easily, readily, and openly accessible to anyone in the world while
offering support to learn, reflect, and practice to experience the results of the
Enlightened mind.
His plan is to guide countless people to Enlightenment during his lifetime
and leave a Community of Enlightened beings who can continue to share
The Teachings long after his death. Through developing a Community of
Enlightened beings and preserving The Path to Enlightenment in resources
that are easily, readily, and openly accessible to anyone in the world, David is
revealing the hidden Teachings of Gotama Buddha and doing the best he
can to remove any obstacles one might have to learn, reflect, and practice
these Teachings, allowing countless people to experience the results of an
Enlightened mind.
Upon his death, David predicts that his closest Student, his son and a
continued lineage of Teachers, will share these same Teachings continuing to
support and grow The Community of Enlightened beings long into the future
- for the next 1,000 years.
These efforts will culminate into restoring The Path to Enlightenment back
into the world so that all of humanity can experience Enlightenment evolving
the human species to one where every being has the opportunity to attain
Enlightenment creating “heaven on earth”.
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The Goal
An Entire Species of Enlightened Beings
Having experienced Enlightenment and knowing the peace, calm, serenity,
and contentedness with joy that comes with having attained Enlightenment,
a Buddha’s goal is to share his Teachings worldwide so that “all beings” can
experience Enlightenment.
The Enlightened mind no longer experiences any discontent feelings such as
sadness, anger, frustration, irritation, annoyance, guilt, shame, fears,
boredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.
All discontent feelings have been eliminated 100% from the Enlightened
mind (i.e. all suffering is eliminated).
An Enlightened mind will have loving-kindness, compassion, sympathetic
joy, equanimity, and generosity among many other wholesome qualities.
Can you imagine an entire world where all human beings have liberated
their mind to no longer experience these discontent feelings and are
practicing wholesome qualities of mind at all times?
With “The Buddha” (Gotama Buddha) having attained this permanent mental
state of Enlightenment on his own as The Perfectly Enlightened Buddha, he
would have known that through his dedicated and persistent pursuit to
Enlightenment, he had acquired the wisdom needed to guide “all beings” to
this same mental state.
However, his teaching career of 45 years would not be enough time to share
his Teachings worldwide. He knew, that it would require many centuries for
his Teachings to reach all parts of the world. During his lifetime, travel of
people and information was limited based on several constraints.
Today, we are in a unique time in history where these same constraints have
been eliminated. A time when people and information are able to travel
around the world in an instant.
Not only can information travel quickly but all of humanity is slowly coming
to the point where there is a common language spoken around the world -
the English language.
Criteria exist today that did not exist during Gotama Buddha’s lifetime that
make now the perfect time for all of humanity to gradually attain
Enlightenment realizing a better existence.
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- People can travel worldwide.
- Information can be shared worldwide in an instant.
- Commonly spoken language among a large percentage of the worldwide
population and this is only growing.
These criteria did not exist during the lifetime of Gotama Buddha and it is
only now that the world has come into an age where his original goal is
realistically possible.
But, during Gotama Buddha’s lifetime it seems they had something that we
may not have….
The people during Gotama Buddha’s lifetime had perseverance and
dedication to learning, reflecting, and practicing The Teachings to realize the
results of experiencing the Enlightened mind. They were not afraid of hard
work.
With our modern day conveniences, I am unsure how many people are
willing to apply their determination, dedication, and diligence with time,
effort, energy, and resources towards The Path to Enlightenment with the
goal to experience the Enlightened mind.
When a being decides they are finished with the sadness, anger, frustration,
irritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,
jealousy, resentment, etc., that is the time when one can turn towards The
Teachings and goal of experiencing Enlightenment.
Through each individual deciding to learn and practice The Teachings of
Gotama Buddha, as a collective world, our species will gradually evolve. We
evolve to a higher consciousness where we train the mind to not harm others
through our intentions, speech, nor actions.
Through each individual deciding to learn, reflect, and practice The
Teachings of Gotama Buddha, each person benefits and we all benefit as
there will be less and less harm in the world.
Through individuals deciding to focus on developing a comprehensive
approach to learning and practicing The Teachings of Gotama Buddha with
guidance from a Teacher, your life drastically improves and the entire world
improves essentially creating “heaven on earth”.
We do not need to “fix” the world. That is not the problem. The problem is
the unEnlightened mind does not understand The Natural Laws of Existence
and it is quite a struggle to live in a world that one does not understand.
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Through learning and practicing The Teachings of Gotama Buddha, a
Practitioner comes to deeply understand The Natural Laws of Existence to
acquire wisdom that will end the struggles and misery one may face on a
regular basis.
Are you ready to apply determination, dedication, and diligence with time,
effort, energy, and resources towards The Path to Enlightenment with the
goal to experience Enlightenment?
If one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is
nothing to do.
But, if you are interested to eliminate these unwelcomed feelings from the
mind, then I suggest you turn towards The Path to Enlightenment and apply
your dedication and diligence to learning, reflecting, and practicing The
Teachings of Gotama Buddha.
And then, as all of humanity gradually experiences Enlightenment we will
have accomplished “the goal”.
“An entire species of Enlightened beings”.
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Why Have I Decided to Teach The Path to
Enlightenment as Taught by Gotama Buddha?
I have chosen to share these Teachings out of compassion for the world.
Compassion (Pāli: karuṇā) is concern for the misfortunes of others.
And due to this compassion, it is important to share Teachings that are
based in wisdom, not belief.
There are countless traditions and ways of sharing those traditions
throughout the world. All of these, in one form or another, are essentially
sharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No
Harm and 3.) Be a Good Moral Person.
However, the way each tradition is shared and the clarity of those teachings
is unique to each tradition.
The Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)
over 2,500 years ago as documented in The Pāli Canon, is the most clear,
concise, and precise Teachings I have ever encountered that leads exactly
where he said they do, to Enlightenment.
The Enlightened mind is peaceful, calm, serene, and content with joy -
permanently. The Enlightened mind will no longer experience any discontent
feelings such as sadness, anger, frustration, irritation, annoyance, guilt,
shame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,
anxiety, etc.
This is accomplished through not believing The Teachings of The Buddha but
instead, through learning, reflecting, and practicing to discover the truth. The
mind can be trained to eliminate all the conditions that are causing it to be
stuck in the unEnlightened state. Through eliminating the pollution of mind
by training the mind, one can experience liberation of mind, freedom from
strong feelings, peace, Enlightenment.
The Buddha’s Teachings are the only Teachings that I have encountered that
do not rely on belief. With belief, one does not know what is true or false
because they are just believing. Instead, Gotama Buddha’s Teachings are
shared in such a way that, a Practitioner can investigate and examine them
to determine the truth which leads to wisdom and thus, Enlightenment. If one
was to only believe The Teachings of The Buddha, they could not acquire
wisdom nor attain Enlightenment.
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These Teachings are perfectly suited for today’s society where there is a
proliferation of misinformation and untruths. These Teachings, with guidance
from a Teacher, guide a Practitioner to independently discover the truth
through deeply investigating The Natural Laws of Existence (i.e. The
Teachings of The Buddha). Through doing this inner work on The Path to
Enlightenment, one can discover that these Teachings are the solution to the
challenges we experience in the world and the solutions of how to heal from
what hurt us so that we never need to hurt again. The mind can completely
and entirely eliminate 100% of all discontent feelings once it is Enlightened.
This cannot be accomplished through belief.
Instead, a Practitioner needs to be determined, dedicated, and diligent to
doing the inner work to develop the mind and progress towards the
Enlightened mental state by acquiring wisdom.
As far as I have discovered, there are no other teachings on the planet that
can guide an individual to the complete elimination of discontent feelings
through independently verifying the teachings to acquire wisdom. The
Buddha did something very unique during his lifetime that no other person or
Teacher has accomplished.
He independently attained Enlightenment, dedicated the rest of his life to
sharing his independently discovered Teachings guiding countless people to
Enlightenment, and he left his Teachings in such a condition that countless
more people have attained Enlightenment after his death. He meets all the
criteria of a true Buddha. Gotama Buddha was a true Buddha.
My work during this life has been to rediscover these Teachings, in such a
way, that they can now be shared worldwide in the international language of
English so that countless people all throughout the world can attain
Enlightenment during this lifetime and after my death.
The only way to accomplish this goal is to share Teachings that are not
based in belief but instead, are based in independently verifiable truth so that
a Practitioner can acquire wisdom.
These Teachings are clear, concise, and precise. They invite investigation
and examination. Through doing this work, one can gradually train the mind
to gradually practice these Teachings and gradually progress to
Enlightenment. As discontentedness is gradually diminished and then
eliminated from the mind, one can see the truth for themselves that these
Teachings work to guide one to Enlightenment.
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These Teachings lead exactly where Gotama Buddha said they do, to
Enlightenment, and through each individual choosing to attain
Enlightenment, humanity will evolve the human species and at the same time
create “heaven on earth”.
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Why Have I Decided to Reside and Teach in
Thailand in Order to Restore The Teachings of The
Buddha Back into Humanity and Create “Heaven
on Earth”?
1.) Largest Population of Theravada Buddhist Practitioners Anywhere in
the World: Thailand is the largest population of Theravada Buddhist
Practitioners and Teachers anywhere in the world. Theravada Buddhism
considers The Pāli Canon to be the original source Teachings of The Buddha
in The Words of The Buddha. Theravada Buddhism teaches the importance
of not changing The Teachings of The Buddha and practicing The Path to
Enlightenment as a Buddha has taught, without any modifications.
The Pāli Canon is an important text that should not be believed to be the true
Teachings of The Buddha but instead, one can learn, reflect, and practice to
independently verify The Teachings to acquire wisdom observing the truth in
The Teachings as the mind awakens and discontent feelings are gradually
diminished and ultimately eliminated.
Once I dedicate the remaining time of this life sharing these Teachings to
restore them back into the world, the Thai people and all other diligent
Students who choose to learn with me will not ever allow these Teachings to
be changed, modified, degraded, or lost over time. The Thai people and
diligent Students are well aware that since the lifetime of Gotama Buddha,
that is what has occurred and, through having these Teachings restored
during the remaining time of this life, the Thai people and diligent Students
will not allow this to occur again.
The Thai people will support these Teachings and ensure they continue to be
offered in the world for the benefit of “all beings” while being hosted in
Thailand and supported by dedicated Students from many international
locations.
These Teachings have existed in Thailand for 800-1200 years and they have
received significant support from countless people over many generations.
The Thai people understand just how impactful The Teachings of The
Buddha are to their society and for all of humanity. The Thai people can
observe my dedication and commitment to sharing these Teachings, and
where possible, they will support me in sharing these Teachings throughout
Thailand and throughout the world.
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Due to these Teachings existing in Thailand for approximately 800-1200
years, there is a significant amount of infrastructure already created through
over 30,000-40,000 Temples where local Thai people and visitors to Thailand
can actively learn, reflect, and practice these Teachings to acquire wisdom
and then integrate them into their lives. The Temple and Ordained
Practitioner infrastructure is not isolated to only Thailand but extends
throughout the world and is readily accessible to the benefit of “all beings”.
The Thai people have laid the groundwork for these Teachings to now be
shared worldwide through the Temple and Ordained Practitioner foundation
and infrastructure that has been created over multiple generations.
Thailand is a favorite destination for international travelers with many people
visiting Thailand to gain exposure and understanding of these Teachings
allowing them to be learned and then practiced “worldwide”. There is an
international audience that regularly visits Thailand who can learn these
Teachings to then return back to their home country where these Teachings
will be able to take root within all international societies. As these Teachings
flourish around the world, Thailand has the knowledge and resources to
support all of humanity to develop a Temple and Ordained Practitioner
infrastructure that can be created within each individual country based on
the interest of each country to more deeply integrate these Teachings into
their local communities.
2.) Students Have the Ability to Learn and Practice Among Millions of
Practitioners: One aspect of learning and practicing The Teachings of The
Buddha that will aid one’s development and progress towards the attainment
of Enlightenment is, to be part of a Community of Practitioners and Teachers
that can provide guidance for gradual training and gradual practice to
experience gradual progress on The Path to Enlightenment.
Through me residing and teaching in Thailand, Students have the
opportunity to live in a Community of Practitioners and Teachers who are
deeply committed to these Teachings and can serve as a role model for
Students to gain deeper understanding of how to practice these Teachings in
everyday life - even if on a semi-temporary basis during short visits to learn.
Through Students traveling to Thailand to learn while being surrounded by
millions of Practitioners, they can more readily absorb how one might
choose to integrate these Teachings into their daily life through observing
how the people of Thailand live with countless nationalities residing
peacefully and harmoniously with each other throughout the Kingdom of
Thailand. Students will not only be able to learn these Teachings in a
classroom setting at a Temple but, they will also experience day-to-day
interactions with people who are choosing to deeply practice these
Teachings creating “real life lessons” in a “classroom without walls”.
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The entire Kingdom of Thailand can serve as a real life classroom
environment where these Teachings are readily practiced and observable by
those who choose to visit this Kingdom. I often refer to Thailand as “heaven
on earth”.
3.) Can Live With Minimal Expenses: To be able to offer these Teachings at
“no cost” I needed to find a location where I could reside with minimal
expenses. This allows me to live based on donations rather than charging
Students a price for the time, effort, energy, and resources that I expend to
share these Teachings worldwide. This allows me to serve the widest
audience possible without a need to require payment for my services and
The Teachings that are shared.
The basic necessities to live life are readily available and are offered at a
minimal cost in Thailand. This provides me the ability to live a basic lifestyle
from donations shared by Students. I am able to purchase food, water,
clothing, shelter, and medical care at a relatively nominal cost. And, services
that I might need to support the development of learning resources are also
readily available at a nominal cost.
Whether it be an audio studio to record an audiobook, printing services,
technology, classroom supplies, or a full range of other needs to support the
continued sharing of these Teachings, Thailand offers these at a nominal
price so that there is the best utilization of any and all donations received.
As a result, I am able to help any and all beings regardless of their financial
situation through creating a lifestyle where I only need basic necessities to
survive and those are provided at a nominal cost while being supported by
donations that are fully utilized by purchasing goods and services that are
made available at a reasonable price.
4.) Healthy Environment to Live Life and Work: A wise choice for a place
to live and teach would need to include a healthy food supply, weather,
environment, and lifestyle. All of these are readily available in Thailand which
is able to support me in leading as healthy of a lifestyle as possible.
The food in Thailand is healthy and readily available. There are many fresh
fruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part
of the Thai food offerings and readily accessible among countless fresh food
markets. This allows me to ingest quality food that is supportive to a long
and healthy life, thus, being able to support the learning of many Students
for as long as possible due to an elongated duration of life.
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Thailand’s weather and environment provides the least impact to the
physical body without significant weather changes or weather events that
can be taxing to one’s physical health.
The Thai economy is conducive to living a balanced lifestyle that supports a
significant amount of time with family and friends. A work-life balance is
highly understood, appreciated, supported, and straight forward to create
while living in Thailand. I am able to remain dedicated and determined in my
work life while also being dedicated to quality time within our immediate
family. This creates the very best environment to ensure consistent health
and longevity of life while enjoying a fulfilling life.
5.) Can Share Teachings Within Thailand Throughout the Day and Can
Share Teachings with the Rest of The World in the Mornings and
Evenings: Through living and sharing these Teachings from Thailand and
needing minimal sleep, I am able to help countless people throughout the
day based on the Thai timezone, while helping countless people in other
timezones during the early morning hours and evenings. This allows me to
be effective at sharing these Teachings around the clock and throughout the
world without any limitations based on restrictive timezones.
The timezone in Thailand is favorable to allowing me to share these
Teachings worldwide without limitations based on the time of day. I can be
helpful from morning, afternoon, and evening where there are Students who
are readily interested to learn - whether in-person or online.
6.) Students Have Easy Access to Visas to Gain Access to Classes,
Courses, and Retreats: To be successful at sharing these Teachings
worldwide, in-person learning is ideal. While there is much that can be
learned online and that is one way to be able to share these Teachings, there
is no better way to develop your life practice than to learn through in-person
access to a Teacher.
Through residing and teaching in Thailand, Students from all over the world
have easy access to classes, courses, and retreats from within Thailand due
to easy access to visas and as a result, me as their Teacher. Thailand does
not have restrictive visa requirements that would bar people from certain
countries which would inhibit “all beings” from gaining access to these
Teachings.
Instead, Thailand is open and accessible to a wide majority of the world and
where needed, I am able to travel.
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I live in Chiang Mai, Thailand which is an international destination for
countless people around the world. I live within a 4000 km distance to fifty
percent (50%) of the world’s population. This means that half of the world’s
population is a short drive or plane ride away. This creates the ability for a
large majority of humanity to more easily gain access to these Teachings.
And, where needed, I am able to easily travel to all other parts of the world
and teach online.
People often travel to Thailand for the sole purpose of learning The
Teachings of The Buddha on The Path to Enlightenment. So, by sharing
these Teachings from within Thailand, there are countless people who are
coming here specifically to learn and practice in the exact location where I
reside and teach.
In conclusion, through residing and teaching in Thailand as a “home-base”, I
am able to readily share these Teachings worldwide and work towards the
restoration of The Teachings of The Buddha back into humanity so that
countless people can attain Enlightenment during this lifetime and after my
death.
Thailand is the perfect location for these Teachings to be shared and to serve
as a “home-base” or “headquarters” for the international community to be
invited and welcomed with “open arms”. There is no other location on earth
that could provide for a better location to share these important Teachings
and to then be preserved for future generations.
The Kingdom is here in Thailand and ready to support you in the
development of your life practice towards the attainment of Enlightenment so
that we can all create “heaven on earth”.
The Teachings are hosted in the east and visible in the west.
They are readily available to you and there will be a period of 1,000 years
that they will “shine in the world” for all those who choose to learn, reflect,
and practice to experience the peace and joy of the Enlightened mind. Then,
with all of us doing the work towards developing our own individual practice
of these Teachings, they will never again diminish, be degraded, or lost.
Once restored, these Teachings can continue to support humanity for the
rest of time.
May you discover the peace and joy of the Enlightened mind in this lifetime.
May you be peaceful, may you be safe, may you be well, and may you be
free of all discontentedness and the suffering it causes.
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Invitation to Learn
I would like to invite you to a kind, compassionate and loving community of
Practitioners to learn and grow with these Teachings.
I would like to invite you to join this online group.
You will find it to be an online learning center for these Teachings and there
is a Teacher there to help provide guidance as you have questions.
Daily Wisdom - Walking The Path with The Buddha
https://www.facebook.com/groups/DailyWisdom999/
Additional Learning
Visit BuddhaDailyWisdom.com where you will discover a full range of
courses, retreats, and online learning resources to assist you on
The Path to Enlightenment.
Donations for Learning
Learn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.
A more peaceful and loving world where all beings have care and compassion for each
other.
By supporting this learning opportunity, you will learn how to progress along
The Path to Enlightenment and help offer these Teachings to others through online and
in-person learning. Through these Teachings, the world will become a kinder, more
peaceful, and loving society.
Consider contributing $5, $10, $15 or any amount you wish to help us continue to offer
these Teachings to you and others around the world.
You can make a donation for the development and creation of these Teachings to help
you and others using this link.
https://www.buddhadailywisdom.com/supportbuddha
167

Created by:
Daily Wisdom - Walking The Path with The Buddha
BuddhaDailyWisdom.com
Facebook:
https://bit.ly/DailyWisdom-Facebook
YouTube:
https://bit.ly/DailyWisdom-Youtube
Podcast:
https://bit.ly/DailyWisdom-Podcast
I would like to express my appreciation and gratitude for the community of
Ordained and Household Practitioners benefiting from the leadership of
Venerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,
Thailand for their dedication and diligence in sharing The Teachings of
Gotama Buddha. Their work was the inspiration for
“The Words of The Buddha” book series.
Wat Na Pah Pong
http://watnapp.com
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THE WORDS OF THE BUDDHA
The Path to Enlightenment
Revealing The Hidden
Volume 1
Developing a Life Practice: The Path That Leads to Enlightenment
Volume 2
Walking The Path with The Buddha
Volume 3
Foundation in The Teachings
Volume 4
Exploring The Path to Enlightenment
Volume 5
The First Stage of Enlightenment
(Stream-Enterer)
Volume 6
The Natural Law of Kamma
Volume 7
Breathing Mindfulness Meditation
Volume 8
The Foremost Householders
Volume 9
The Six Sense Bases
Volume 10
The Buddha’s Way
Volume 11
The Realms of Existence
Volume 12
Lowly Arts
Volume 13
Generosity
FREE Download, Print, or Kindle
https://www.buddhadailywisdom.com/freebuddhabooks
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