the mind can easily and effortlessly practice Right View through Right Concentration as
their first nature.
This would be how a Practitioner “rehabilitates himself”. They take note of the
shortcomings, then apply effort and energy to ensure they deeply understand The
Teachings and aim to practice The Teachings more closely. Where needed, seek guidance
from a Teacher to understand how to improve your practice based on the challenges you
are facing.
“Because I have not said that he is incapable of this. But in regard to those training
guidelines that are fundamental to the spiritual life, in practice of the spiritual life,
his behavior is constant and steadfast. Having undertaken the training guidance, he
trains in them”: The Buddha is explaining how every Practitioner is capable of improving
their life practice towards the attainment of Enlightenment. A Practitioner will be
determinate, dedicated, and diligent resulting in “constant and steadfast” improvements
to their life practice, the condition of the mind, and the condition of their life.
“With the destruction of the taints, he realizes for himself with direct knowledge
(experience), in this very life, the taintless liberation of mind, liberation by wisdom,
and having entered upon it, he resides in it”: A Practitioner who has destroyed the
taints has eliminated The Ten Fetters. These are the taints or pollution of mind hindering a
being from experiencing Enlightenment. Through direct experience to learn, reflect, and
practice these Teachings to discover the truth and acquire wisdom, the mind is taintless
experiencing freedom of strong feelings or “liberation of mind”.
Liberation of mind is accomplished “by wisdom”. Through not believing these Teachings
but instead, learning, reflecting, and practicing these Teachings to discover the truth, the
mind acquires wisdom. Nothing in Gotama Buddha's Teachings is based on belief. All his
Teachings can be learned and practiced to independently observe the truth as the mind
"gradually" acquires wisdom through independent verification of his Teachings through
practice of his Teachings. It is a real struggle to exist in a world that the unEnlightened
mind does not understand.
This new found wisdom "gradually" improves the way the mind functions in the world
through eliminating discontentedness of mind. The mind can completely eliminate all
discontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,
fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The
Path to Enlightenment.
Through actively learning and practicing Gotama Buddha's Teachings with guidance, the
mind becomes Enlightened in that you can observe the improvement in the condition of
the mind as you eliminate all discontent feelings where the mind can reside peaceful,
calm, serene, and content with joy - permanently. You are not believing The Teachings
wishing for a positive outcome at some point in the future or after death. Instead, you are
observing the improvements to the condition of the mind right now - in the present
moment.
Once the mind enters into Enlightenment by wisdom, “having entered upon it, he resides
in it”. In other words, once the mind is Enlightened, this mental state is permanent. It is
impossible for an Enlightened mind to regress or revert back to the unEnlightened state.
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The mind is too well trained through wisdom. Once you have the wisdom to not put the
hand into a burning fire, will you ever again put the hand into a burning fire?
Once the mind acquires the wisdom of how to liberate it from strong feelings, having
eliminated 100% of all discontentedness, the mind will never forget that wisdom and
revert back to being angry, sad, frustrated, etc. ever again. The Enlightened mind is a
permanent mental state of peacefulness, calmness, serenity, and contentedness with joy.
It is the last challenge of all challenges. The being will never be reborn ever again to
experience any further grief, sorrow, misery, or despair. Once the mind attains this mental
state, you will be so glad you applied all the work and effort to attain Enlightenment never
again experiencing any discontentedness whatsoever.
“If he does not attain and penetrate this, with the complete destruction of the five
lower fetters, he is an attainer of Nibbāna (Enlightenment) between one life and the
next”: To attain Enlightenment, a being will need to eliminate all of The Ten Fetters. But
here, The Buddha is explaining that if a being does not eliminate The Ten Fetters having
only eliminated the five lower fetters (i.e. attain the third Stage of Enlightenment as a Non-
Returner), the being will experience “Nibbāna (Enlightenment) between one life and the
next”.
Nibbāna (Enlightenment) between one life and the next is how the mind will experience
Enlightenment after their current life but before their next life, therefore, they will not be
reborn. This can also be described as experiencing Enlightenment at death.
When an unEnlightened human being dies, they can die but then experience
Enlightenment prior to rebirth into a new existence, therefore, they are not reborn.
“If he does not attain and penetrate this, with the complete destruction of the five
lower fetters, he is an attainer of Nibbāna (Enlightenment) upon landing”: To attain
Enlightenment, a being will need to eliminate all of The Ten Fetters. But here, The Buddha
is explaining that if a being does not eliminate The Ten Fetters having only eliminated the
five lower fetters (i.e. attain the third Stage of Enlightenment as a Non-Returner), the
being will experience “Nibbāna (Enlightenment) upon landing”.
“Nibbāna (Enlightenment) upon landing” is to experience Enlightenment in a future rebirth
within the heavenly realm “upon landing” in the heavenly realm. “Upon landing” in a future
heavenly rebirth, as all Non-Returners are reborn in the heavenly realm, a being will
experience “Nibbāna (Enlightenment) upon landing”.
“If he does not attain and penetrate this, with the complete destruction of the five
lower fetters, he is an attainer of Nibbāna (Enlightenment) without extra effort”: To
attain Enlightenment, a being will need to eliminate all of The Ten Fetters. But here, The
Buddha is explaining that if a being does not eliminate The Ten Fetters having only
eliminated the five lower fetters (i.e. attain the third Stage of Enlightenment as a Non-
Returner), the being will experience “Nibbāna (Enlightenment) without extra effort”.
“Nibbāna (Enlightenment) without extra effort” is to experience Enlightenment in a future
rebirth within the heavenly realm without extra effort to learn, reflect, and practice these
Teachings because one will be able to recall these Teachings from their prior life. So if you
learned, reflected, and practiced these Teachings in this human life, made it to the third
Stage of Enlightenment as a Non-Returner being reborn into the heavenly realm, then you
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One Who Cultivates Fully Reaches Fulfillment


would attain Enlightenment in the heavenly realm without extra effort. This is because the
mind will retain its understanding of these Teachings from the prior human life.
Beings are not reborn from one existence back into another human existence in the same
Stage of Enlightenment as they were in previously.
For example, A being who attains the third Stage of Enlightenment in a prior human life
and is reborn, they are reborn unEnlightened with all of the same Ten Fetters in the mind
in the heavenly realm. They will need to learn, reflect, and practice these Teachings to get
back to the third Stage of Enlightenment and beyond but they will be able to do that
“without extra effort” building upon their success in the prior human life where they
attained the third Stage of Enlightenment.
“If he does not attain and penetrate this, with the complete destruction of the five
lower fetters, he is an attainer of Nibbāna (Enlightenment) with extra effort”: To attain
Enlightenment, a being will need to eliminate all of The Ten Fetters. But here, The Buddha
is explaining that if a being does not eliminate The Ten Fetters having only eliminated the
five lower fetters (i.e. attain the third Stage of Enlightenment as a Non-Returner), the
being will experience “Nibbāna (Enlightenment) with extra effort”.
“Nibbāna (Enlightenment) with extra effort” is to experience Enlightenment in a future
rebirth within the heavenly realm with effort to learn, reflect, and practice these Teachings.
Beings are not reborn from one existence back into another existence in the same Stage
of Enlightenment as they were in previously.
For example, A being who attains the third Stage of Enlightenment in a prior human life
and is reborn, they are reborn unEnlightened with all of the same Ten Fetters in the mind
in the heavenly realm. They will need to learn, reflect, and practice these Teachings to get
back to the third Stage of Enlightenment and beyond but they will be able to do that “with
extra effort” building upon their success in the prior human life where they attained the
third Stage of Enlightenment.
“If he does not attain and penetrate this, with the complete destruction of the five
lower fetters, he is one bound upstream, heading toward the heavenly realm”: To
attain Enlightenment, a being will need to eliminate all of The Ten Fetters. But here, The
Buddha is explaining that if a being does not eliminate The Ten Fetters having only
eliminated the five lower fetters (i.e. attain the third Stage of Enlightenment as a Non-
Returner), the being is “one bound upstream, heading toward the heavenly realm”.
“One bound upstream, heading toward the heavenly realm” is that a being who learns,
reflects, and practices these Teachings to the point of the third Stage of Enlightenment as
a Non-Returner is one headed towards Enlightenment and they will be reborn into the
heavenly realm on their very next rebirth attaining Enlightenment in that existence.
A being who is “one bound upstream” is describing The Path to Enlightenment as a
stream. The Buddha would use the analogy of how a log that enters the stream eventually
finds its way to the ocean, the ocean being Enlightenment. Similarly, he described a
Practitioner who becomes a Stream-Enterer has entered the steam towards the
attainment of Enlightenment and will attain Enlightenment in no more than a maximum of
seven (7) more rebirths. A Non-Returner, the third Stage of Enlightenment, one will be
reborn into the heavenly realm attaining Enlightenment in their very next rebirth. They will
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“not return” to the human realm in any future rebirths. Thus, one is bound upstream who
has attained the third Stage of Enlightenment as a Non-Returner. They are bound for the
heavenly realm.
“If he does not attain and penetrate this, with the complete destruction of three
fetters and with the diminishing of craving, anger, and ignorance (unknowing of true
reality), he is a Once-Returner who, after coming back to this world only one more
time, makes an end of discontentedness”: To attain Enlightenment, a being will need to
eliminate all of The Ten Fetters. But here, The Buddha is explaining that if a being does
not eliminate The Ten Fetters having only eliminated the first three lower fetters and
diminished craving, anger, and ignorance (i.e. attain the second Stage of Enlightenment
as a Once-Returner), the being is “after coming back to this world only one more time,
makes an end of discontentedness”.
This is describing that a Once-Returner will be reborn back into the human realm “only
one more time” and then will attain Enlightenment in that very next rebirth within the
human realm making “an end of discontentedness” (i.e. attains Enlightenment).
“If he does not attain and penetrate this, with the complete destruction of three
fetters, he is a one-seed attainer who, after being reborn once more in human
existence, makes an end of discontentedness”: To attain Enlightenment, a being will
need to eliminate all of The Ten Fetters. But here, The Buddha is explaining that if a being
does not eliminate The Ten Fetters having only eliminated the first three lower fetters (i.e.
attain the first Stage of Enlightenment as a Stream-Enterer and as a one-seed attainer),
the being who is a one-seed attainer in the first Stage of Enlightenment “after coming
back to this world only one more time, makes an end of discontentedness”.
This is describing that a Stream-Enterer who is a one-seed attainer will be reborn back
into the human realm “only one more time” and then will attain Enlightenment in that very
next rebirth within the human realm making “an end of discontentedness” (i.e. attains
Enlightenment).
A Stream-Enterer will be reborn no more than seven (7) times. But, a Stream-Enterer who
is a one-seed attainer will be reborn back into the human realm and attain Enlightenment
in their very next rebirth in the human realm.
“If he does not attain and penetrate this, with the complete destruction of three
fetters, he is a family-to-family attainer who, after roaming and wandering on among
wholesome families two or three times, makes an end of discontentedness”: To
attain Enlightenment, a being will need to eliminate all of The Ten Fetters. But here, The
Buddha is explaining that if a being does not eliminate The Ten Fetters having only
eliminated the first three lower fetters (i.e. attain the first Stage of Enlightenment as a
Stream-Enterer and as a family-to-family attainer), the being who is a family-to-family
attainer in the first Stage of Enlightenment “after roaming and wandering on among
wholesome families two or three times, makes an end of discontentedness”.
This is describing that a Stream-Enterer who is a family-to-family attainer will be reborn
back into the human realm “two or three times” and then will attain Enlightenment in their
second or third rebirth within the human realm making “an end of discontentedness” (i.e.
attains Enlightenment).
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A Stream-Enterer will be reborn no more than seven (7) times. But, a Stream-Enterer who
is a family-to-family attainer will be reborn back into the human realm and attain
Enlightenment in the second or third rebirth being reborn two or three more times as they
are reborn in wholesome families within the human realm.
“If he does not attain and penetrate this, with the complete destruction of three
fetters, he is a seven-times-at-most attainer who, after roaming and wandering on
among heavenly beings and humans seven times at most, makes an end of
discontentedness”: To attain Enlightenment, a being will need to eliminate all of The Ten
Fetters. But here, The Buddha is explaining that if a being does not eliminate The Ten
Fetters having only eliminated the first three lower fetters (i.e. attain the first Stage of
Enlightenment as a Stream-Enterer and as a seven-times-at-most attainer), the being who
is a seven-times-at-most attainer in the first Stage of Enlightenment “after roaming and
wandering on among heavenly beings and humans seven times at most, makes an end of
discontentedness”.
This is describing that a Stream-Enterer who is a seven-times-at-most attainer will be
reborn back into the heavenly realm and human realm a maximum of seven (7) more
times and then will attain Enlightenment making “an end of discontentedness” (i.e. attains
Enlightenment).
A Stream-Enterer will be reborn no more than seven (7) times in total.
“Thus, Monks, one who cultivates fully reaches fulfillment; one who cultivates in
part succeeds in part”: The Buddha is explaining that one who fully cultivates their life
practice to fully eliminate The Ten Fetters will reach to Enlightenment in this life. The mind
will experience liberation or freedom from strong feelings. The Buddha refers to this as
“reaches fulfillment” or the final goal.
“One who cultivates in parts succeeds in part” is how a being can acquire attainments
part-by-part gradually progressing towards Enlightenment in segments as laid out in this
Teaching. The Buddha explains each attainment in detail.
“This training guidance, I say, is not unfruitful”: Lastly, this Teaching shares that all the
training on The Path to Enlightenment is progressing towards beneficial results. That as
the mind is trained, a Practitioner can succeed fully in the attainment of Enlightenment or
accumulate beneficial results part-by-part all leading towards the same goal of
Enlightenment.
Fruitful = beneficial
Unfruitful = unbeneficial
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Chapter 38
Seven Kinds of Persons
Found Existing in the World
Similar to Those in Water
Monks, there are these seven kinds of persons found existing in the world
similar to those in water.
What seven?
(1) Here, some person has gone under once and remains under.
(2) Some person has risen up and then goes under.
(3) Some person has risen up and stays there.
(4) Some person has risen up, sees clearly, and looks around.
(5) Some person has risen up and is crossing over.
(6) Some person has risen up and gained a firm foothold.
(7) Some person has risen up, crossed over, and gone beyond, a Brāhmin
who stands on high ground.
—————
(1) And how, Monks, is a person one who has gone under once and remains
under?
Here, some person possesses exclusively black, unwholesome qualities. In
this way a person, is one who has gone under once and remains under.
(2) And how is a person one who has risen up and then goes under?
Here, some person has risen up, [thinking]:
Good is confidence in cultivating wholesome qualities; good is a sense of
moral wrongdoing in cultivating wholesome qualities; good is moral concern
in cultivating wholesome qualities; good is energy in cultivating wholesome
qualities; good is wisdom in cultivating wholesome qualities.
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However, his confidence does not become stable or grow but rather
diminishes. His sense of moral wrongdoing, moral concern, energy,
wholesome qualities, and wisdom does not become stable or grow but
rather diminishes. In this way a person goes under, is one who has risen up
and then goes under.
(3) And how is a person one who has risen up and stays put?
Here, some person has risen up, [thinking]:
Good is confidence in cultivating wholesome qualities; good is a sense of
moral wrongdoing in cultivating wholesome qualities; good is moral concern
in cultivating wholesome qualities; good is energy in cultivating wholesome
qualities; good is wisdom in cultivating wholesome qualities.
His confidence neither diminishes nor grows; it just stays put.
His sense of moral wrongdoing, his moral concern, his energy, and his
wisdom neither diminishes nor grows; it just stays put. In this way, a person
is one who has risen up and stays put.
(4) And how is a person one who has risen up, sees clearly and looks
around?
Here, some person has risen up, [thinking]:
Good is confidence in cultivating wholesome qualities; good is a sense of
moral wrongdoing in cultivating wholesome qualities; good is moral concern
in cultivating wholesome qualities; good is energy in cultivating wholesome
qualities; good is wisdom in cultivating wholesome qualities.
With the complete destruction of three fetters, this person is a Stream-
Enterer, no longer subject to [rebirth in] the lower world, fixed in destination,
heading for Enlightenment. It is in this way that a person is one who has
risen up, sees clearly, and looks around.
(5) And how is a person one who has risen up and is crossing over?
Here, some person has risen up, [thinking]:
Good is confidence in cultivating wholesome qualities; good is a sense of
moral wrongdoing in cultivating wholesome qualities; good is moral concern
in cultivating wholesome qualities; good is energy in cultivating wholesome
qualities; good is wisdom in cultivating wholesome qualities.
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With the complete destruction of three fetters and with the diminishing of
craving, anger, and ignorance (unknowing of true reality), this person is a
Once-Returner who, after coming back to this world only one more time, will
make an end of discontentedness. It is in this way that a person is one who
has risen up and is crossing over.
(6) And how is a person one who has risen up and gained a firm foothold?
Here, some person has risen up, [thinking]:
Good is confidence in cultivating wholesome qualities; good is a sense of
moral wrongdoing in cultivating wholesome qualities; good is moral concern
in cultivating wholesome qualities; good is energy in cultivating wholesome
qualities; good is wisdom in cultivating wholesome qualities.
With the complete destruction of the five lower fetters, he is of spontaneous
birth in the heavenly realm, due to attain Final Nibbāna (Final Enlightenment)
there without returning from that world. It is in this way that a person is one
who has risen up and gained a firm foothold.
(7) And how is a person one who has risen up, crossed over, and gone
beyond, a Brāhmin who stands on high ground?
Here, some person has risen up, [thinking]:
Good is confidence in cultivating wholesome qualities; good is a sense of
moral wrongdoing in cultivating wholesome qualities; good is moral concern
in cultivating wholesome qualities; good is energy in cultivating wholesome
qualities; good is wisdom in cultivating wholesome qualities.
With the destruction of the taints, he has realized for himself with direct
knowledge (experience), in this very life, the taintless liberation of mind,
liberation by wisdom, and having entered upon it, he resides in it. It is in this
way that a person is one who has risen up, crossed over, and gone beyond,
a Brāhmin who stands on high ground.
These, Monks, are the seven kinds of persons found existing in the world
similar to those in water.
(Reference: AN 7.15)


In this Teaching from Gotama Buddha, he shares seven kinds of persons found existing in
the world similar to those in water. The Buddha is describing various types of people
using a description based on those who are in the water.
The Buddha uses this analogy because he described that just as a log enters a stream
headed towards the ocean, a being who learns, reflects, and practices these Teachings
and attains the first Stage of Enlightenment is a “Stream-Enterer”. A Practitioner has
entered the stream and is headed for Enlightenment. So in this Teaching, he uses the
description of the water to describe different types of people using the same analogy of
people who are in the water.
Good is confidence in cultivating wholesome qualities: Is a person who is confident in
actively developing wholesome qualities as those found in these Teachings.
Wholesome Qualities: Qualities of mind found in these Teachings such as those in The
Eight Fold Path, The Five Precepts, The Brahma-viharas, etc.
Good is a sense of moral wrongdoing in cultivating wholesome qualities: Is a quality
of mind that is able to observe and understand higher principles of moral conduct. A mind
that can observe its own shortcomings while looking to cultivate wholesome qualities of
mind.
Good is moral concern in cultivating wholesome qualities: Is a quality of mind that
has concern when one has shortcomings in practice of higher principles of moral
conduct. A mind that is concerned about its own shortcomings while looking to cultivate
wholesome qualities of mind.
Good is energy in cultivating wholesome qualities: Is a quality of mind described as
part of The Seven Factors of Enlightenment. The Enlightenment factor of Energy is effort,
determination, ambition, initiative, motivation, vigor, and enthusiasm; willingness to do
something. A Practitioner will need to develop energy towards the development of
cultivating wholesome qualities in the mind. Learning, reflecting, and practicing these
Teachings is challenging and one will need to have consistent and sustaining energy
towards the development of wisdom on The Path to Enlightenment not shrinking back
from the struggle as things will sometimes appear difficult or challenging.
Good is wisdom in cultivating wholesome qualities: Is a quality of mind that sees
acquiring wisdom as a beneficial pursuit and that the wisdom acquired in the
development of wholesome qualities is a worthwhile pursuit.
The Buddha describes “the seven kinds of persons found existing in the world
similar to those in water” to describe:
(1) A person who is uninterested in improving the condition of their mind and who is
exclusively of unwholesome qualities of mind.
(2) A person who thinks that all of these wholesome qualities are beneficial but does not
train the mind to the point that these wholesome qualities become well rooted in the
mind. These wholesome qualities do not become “stable or grow” but instead, “diminish”.
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(3) A person who thinks that all of these wholesome qualities are beneficial but does not
train the mind to the point that these wholesome qualities will grow in the mind. These
wholesome qualities neither “diminish” nor “grow” but instead, “just stays put”. The mind
stagnates and remains the same rather than growing or diminishing towards the
development of wholesome qualities.
(4) A person who thinks that all of these wholesome qualities are beneficial and eliminates
the first three (3) fetters is a Stream-Enterer, they have attained the first Stage of
Enlightenment.
A Stream-Enterer will no longer be reborn in “the lower world”. This refers to the lower
realms of existence such as hell realm, animal realm, and realm of afflicted spirits.
Instead, a Stream-Enterer will be reborn no more than seven (7) times making a complete
end to discontentedness to attain Enlightenment.
(5) A person who thinks that all of these wholesome qualities are beneficial and eliminates
the first three (3) fetters and diminishes craving, anger, and ignorance (unknowing of true
reality) is a Once-Returner, they have attained the second Stage of Enlightenment.
A Once-Returner will be reborn back into the human realm one (1) more time making a
complete end to discontentedness to attain Enlightenment.
A Once-Returner will have eliminated the first three (3) fetters and greatly thinned the
fourth and fifth fetters. In this Teaching, The Buddha is describing that as a Practitioner
who “eliminates the first three (3) fetters and diminishes craving, anger, and ignorance
(unknowing of true reality)”.
(6) A person who thinks that all of these wholesome qualities are beneficial and eliminates
the first five (5) fetters is a Non-Returner, they have attained the third Stage of
Enlightenment.
A Non-Returner will be reborn into the heavenly realm making a complete end to
discontentedness to attain Enlightenment. A Non-Returner will not return back to the
human realm or any other realm escaping The Cycle of Rebirth in their next rebirth within
the heavenly realm.
(7) A person who thinks that all of these wholesome qualities are beneficial and eliminates
all of The Ten Fetters is an Arahant, they have attained the fourth Stage of Enlightenment.
The mind is Enlightened.
An Arahant will not be reborn anywhere, they have escaped The Cycle of Rebirth. An
Arahant has made a complete end to discontentedness and has attained Enlightenment.
The mind is completely peaceful, calm, serene, and content with joy - permanently.
Detailed explanation of What is Enlightenment and The Four Stages of Enlightenment is
available in this same book series found in Chapter 3 of the book “Developing a Life
Practice: The Path That Leads to Enlightenment” (Volume 1).
Detailed explanation of moral wrongdoing and moral concern is available in this same
book series found in Chapter 25 of the book “Generosity” (Volume 13).
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Chapter 39
Nine Persons Passing Away with a
Residue Remaining Are Freed from Hell
On one occasion The Perfectly Enlightened One was dwelling at Sāvatthī at
Jeta's Grove, Anāthapiņdika’s Park. Then, in the morning, the Venerable
Sāriputta dressed, took his bowl and robe, and entered for almsfood. It then
occurred to him: It is still too early to walk for almsfood in Sāvatthī. Let me go
to the park of the wanderers of other communities.
Then the Venerable Sāriputta went to the park of the wanderers of other
communities. He exchanged greetings with those wanderers and, when they
had concluded their greetings and cordial talk, sat down to one side. Now on
that occasion those wanderers had assembled and were sitting together
when this conversation arose among them: “Friends, anyone who passes
away with a residue remaining is not freed from hell, the animal realm, or the
realm of afflicted spirits; he is not freed from the plane of misery, the bad
destination, the lower world.”
Then the Venerable Sāriputta neither excited in nor rejected the statement of
those wanderers, but rose from his seat and left, [thinking]: ‘I shall find out
what The Perfectly Enlightened One has to say about this statement.’
Then, when the Venerable Sāriputta had walked for almsfood in Sāvatthī,
after his meal, on returning from his almsfood round, he approached The
Perfectly Enlightened One, paid homage (respect) to him, and sat down to
one side. [He here reports verbatim the entire course of events and ends] I
rose from my seat and left, (thinking): ‘I shall, find out what The Perfectly
Enlightened One has to say about this statement.’
Who, Sāriputta, are those unwise and unskillful wanderers of other
communities and who are those that know one with a residue remaining as
‘one with a residue remaining’ and one without residue remaining as ‘one
without residue remaining’?
These nine persons, Sāriputta, passing away with a residue remaining, are
freed from hell, the animal realm, and the realm of afflicted spirits; freed from
the plane of misery, the bad destination, the lower world.
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What nine?
(1) Here, Sāriputta, some person fulfills virtuous behavior (moral conduct)
and concentration (mental discipline) but cultivates wisdom only to a
moderate extent. With the complete destruction of the five lower fetters, this
person is an attainer of Nibbāna (Enlightenment) between one life and the
next.
This is the first person, passing away with a residue remaining, who is freed
from hell, the animal realm, and the realm of afflicted spirits; freed from the
plane of misery, the bad destination, the lower world.
(2) Again, some person fulfills virtuous behavior (moral conduct) and
concentration (mental discipline) but cultivates wisdom only to a moderate
extent. With the complete destruction of the five lower fetters, this person is
an attainer of Nibbāna (Enlightenment) upon landing.
This is the second person, passing away with a residue remaining, who is
freed from hell, the animal realm, and the realm of afflicted spirits; freed from
the plane of misery, the bad destination, the lower world.
(3) Again, some person fulfills virtuous behavior (moral conduct) and
concentration (mental discipline) but cultivates wisdom only to a moderate
extent. With the complete destruction of the five lower fetters, this person is
an attainer of Nibbāna (Enlightenment) without extra effort.
This is the third person, passing away with a residue remaining, who is freed
from hell, the animal realm, and the realm of afflicted spirits; freed from the
plane of misery, the bad destination, the lower world.
(4) Again, some person fulfills virtuous behavior (moral conduct) and
concentration (mental discipline) but cultivates wisdom only to a moderate
extent. With the complete destruction of the five lower fetters, this person is
an attainer of Nibbāna (Enlightenment) with extra effort.
This is the fourth person, passing away with a residue remaining, who is
freed from hell, the animal realm, and the realm of afflicted spirits; freed from
the plane of misery, the bad destination, the lower world.
(5) Again, some person fulfills virtuous behavior (moral conduct) and
concentration (mental discipline) but cultivates wisdom only to a moderate
extent. With the complete destruction of the five lower fetters, this person is
one bound upstream, heading toward the heavenly realm.
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This is the fifth person, passing away with a residue remaining, who is freed
from hell, the animal realm, and the realm of afflicted spirits; freed from the
plane of misery, the bad destination, the lower world.
(6) Again, some person fulfills virtuous behavior (moral conduct) but
cultivates concentration (mental discipline) and wisdom only to a moderate
extent. With the complete destruction of three fetters and with the
diminishing of craving, anger, and ignorance (unknowing of true reality), this
person is a Once-Returner who, after coming back to this world only one
more time, makes an end of discontentedness.
This is the sixth person, passing away with a residue remaining, who is freed
from hell, the animal realm, and the realm of afflicted spirits; freed from the
plane of misery, the bad destination, the lower world.
(7) Again, some person fulfills virtuous behavior (moral conduct) but
cultivates concentration (mental discipline) and wisdom only to a moderate
extent. With the complete destruction of three fetters, this person is a one-
seed attainer who, after being reborn once more as a human being, makes
an end of discontentedness.
This is the seventh person, passing away with a residue remaining, who is
freed from hell, the animal realm, and the realm of afflicted spirits; freed from
the plane of misery, the bad destination, the lower world.
(8) Again, some person fulfills virtuous behavior (moral conduct) but
cultivates concentration (mental discipline) and wisdom only to a moderate
extent. With the complete destruction of three fetters, this person is a family-
to-family attainer who, after roaming and wandering on among wholesome
families two or three times, makes an end of discontentedness.
This is the eighth person, passing away with a residue remaining, who is
freed from hell, the animal realm, and the realm of afflicted spirits; freed from
the plane of misery, the bad destination, the lower world.
(9) Again, some person fulfills virtuous behavior (moral conduct) but
cultivates concentration (mental discipline) and wisdom only to a moderate
extent. With the complete destruction of three fetters, this person is a seven-
times-at-most attainer who, after roaming and wandering on among
heavenly beings and humans seven times at most, makes an end of
discontentedness.
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This is the ninth person, passing away with a residue remaining, who is freed
from hell, the animal realm, and the realm of afflicted spirits; freed from the
plane of misery, the bad destination, the lower world.
Who, Sāriputta, are those unwise and unskillful wanderers of other
communities, and who are those that know one with a residue remaining as
‘one with a residue remaining’ and one without residue remaining as ‘one
without residue remaining’?
These nine persons, passing away with a residue remaining, are freed from
hell, the animal realm, and the realm of afflicted spirits; freed from the plane
of misery, the bad destination, the lower world.
Sāriputta, I had not been disposed to give this Teaching exposition to the
male and female Ordained Practitioners, male Household Practitioners, and
female Household Practitioners.
For what reason?
I was concerned that on hearing this Teaching exposition, they might take to
the ways of complacency. However, I have spoken this Teaching exposition
for the purpose of answering your question.
(Reference: AN 9.12)
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In this Teaching from Gotama Buddha, one of his closest Students Sāriputta comes to
ask him a question based on hearing a Teaching from Ascetics of other communities who
discussed what they felt were The Teachings that lead to Enlightenment. Sāriputta takes
the time to ensure he deeply understands these teachings through seeking guidance from
his Teacher, The Buddha.
Sāriputta questions The Buddha about the statement he heard from members of other
communities where they said “Friends, anyone who passes away with a residue
remaining is not freed from hell, the animal realm, or the realm of afflicted spirits; he is not
freed from the plane of misery, the bad destination, the lower world”.
A “residue remaining” is a certain limited amount of craving/desire/attachment remaining
in the mind at the time of death. The statement from the Ascetics of the other
communities is sharing that one who passes away with a limited amount of craving/
desire/attachment is not freed from the lower realms such as hell, the animal realm, or the
realm of afflicted spirits. These are described as “the plane of misery, the bad destination,
the lower world”.
This statement conflicts with what we know of today as The Buddha’s Teachings on The
Path to Enlightenment. The Buddha shares in this Teaching, that anyone who attains the
first, second, or third Stage of Enlightenment will not be reborn into the lower realms of
hell, animal realm, or the realm of afflicted spirits. They are freed from “the plane of
misery, the bad destination, the lower world”.
Each of these attainments are described in this book within Chapter 37. Please see that
Chapter for a detailed description of each of these attainments.
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Chapter 40
A Stream-Enterer Knowing and
Seeing in These Ways
Good, Monks! So you say thus, and I also say thus:
When this does not exist, that does not come to be; with the elimination of
this, that is eliminated.
That is,
with the elimination of ignorance comes elimination of volitional
formations (choices/decisions);
with the elimination of volitional formations, elimination of
consciousness;
with the elimination of consciousness, elimination of name-and-form;
with the elimination of name-and-form, elimination of the six sense
base;
w ith the elimination of the six sense base, elimination of contact;
w ith the elimination of contact, elimination of feeling;
with the elimination of feeling, elimination of craving;
with the elimination of craving, elimination of clinging;
w ith the elimination of clinging, elimination of existence;
w ith the elimination of existence, elimination of birth;
w ith the elimination of birth, aging-and-death, sorrow, grief,
pain, displeasure, and despair is eliminated.
Such is the elimination of this whole mass of discontentedness.
(1) Monks, knowing and seeing in this way, would you run back to the past
thus: Were we in the past? Were we not in the past? What were we in the
past? How were we in the past? Having been what, what did we become in
the past?
‘No, Venerable Sir.’
(2) Knowing and seeing in this way, would you run forward to the future thus:
Shall we be in the future? Shall we not be in the future? What shall we be in
the future? How shall we be in the future? Having been what, what shall we
become in the future?
‘No, Venerable Sir.’
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(3) Knowing and seeing in this way, would you now be inwardly confused
about the present thus: Am I? Am I not? What am I? How am I? Where has
this being come from? Where will it go?
‘No, Venerable Sir.’
(4) Monks, knowing and seeing in this way, would you speak thus: Our
Teacher is respected by us. We speak like this out of respect for our
Teacher?
‘No, Venerable Sir.’
(5) Monks, knowing and seeing in this way, would you speak thus: Our
Ascetic says this, and so do [other] Ascetics, it is only because of them that
we say this?
‘No, Venerable Sir.’
(6) Monks, knowing and seeing in this way, would you acknowledge another
Teacher?
‘No, Venerable Sir.’
(7) Monks, knowing and seeing in this way, would you return to the
observances, intense debates, and superstitious rites of various Ascetics
and Brāhmins, taking them as the most important aspects [of the holy life]?
‘No, Venerable Sir.’
(8) Monks, do you speak only of what you have known, seen, and
understood for yourselves?
‘Yes, Venerable Sir.’
Good, Monks. So you have been guided by me with this Teaching, which is
visible here and now, immediately effective, inviting inspection, onward
leading, to be experienced by the wise for themselves.
For it was with reference to this that it has been said: Monks, this Teaching is
visible here and now, immediately effective, inviting inspection, onward
leading, to be experienced by the wise for themselves.
(Reference: MN 38)


In this Teaching from Gotama Buddha, he shares the elimination of birth, aging-and-death
which leads to the complete elimination of discontentedness through The Teachings of
Dependent Origination.
Detailed explanation of Dependent Origination is available in this same book found in
Chapter 14.
In this Teaching, rather than explaining Dependent Origination as how birth, aging-and-
death which leads to a massive amount of discontentedness, The Buddha is explaining
the elimination of these aspects of the mind. Essentially, what he is describing is the
unraveling of the entire massive amount of discontentedness one has experienced
throughout countless rebirths in The Cycle of Rebirth through the elimination of ignorance
(unknowing of true reality). This is accomplished to acquiring wisdom. Wisdom is the
antidote to eradicate ignorance (unknowing of true reality).
“When this does not exist, that does not come to be; with the elimination of this, that is
eliminated” summarizes Dependent Origination at a very high-level.
When certain conditions do not exist, the resulting condition does not come to be or
arise. With the elimination of a certain condition, the resulting condition is eliminated.
With the elimination of ignorance (unknowing of true reality) through acquiring wisdom,
the entire corresponding sequence of events does not occur including birth, aging-and-
death, or the massive amount of discontentedness.
(1) The Buddha is asking his Students that in knowing and understanding Dependent
Origination, would the mind be interested to go back to the past? His Students respond
that they would not.
(2) The Buddha is asking his Students that in knowing and understanding Dependent
Origination, would the mind be interested to go to the future? His Students respond that
they would not.
(3) The Buddha is asking his Students that in knowing and understanding Dependent
Origination, would the mind be inwardly confused about the present moment with such
questions as: Am I?, Am I not?, What am I?, How am I?, Where has this being come
from?, Where will it go? His Students respond that they would not.
(4) The Buddha is asking his Students that in knowing and understanding Dependent
Origination, would the mind conclude that it is only because they respect their Teacher
that they would share Dependent Origination? His Students respond that they would not.
The Students would know that they are not choosing to share Dependent Origination just
because they respect their Teacher but because the mind has deeply penetrated
Dependent Origination with wisdom and are able to see the truth themselves.
(5) The Buddha is asking his Students that in knowing and understanding Dependent
Origination, would the mind conclude that it is only because of other Students (i.e.
Ascetics) that they would share Dependent Origination? His Students respond that they
would not.
166


The Students would know that they are not choosing to share Dependent Origination just
because of other Students but because the mind has deeply penetrated Dependent
Origination with wisdom and are able to see the truth themselves.
(6) The Buddha is asking his Students that in knowing and understanding Dependent
Origination, would the mind acknowledge another Teacher beside him? His Students
respond that they would not.
(7) The Buddha is asking his Students that in knowing and understanding Dependent
Origination, would the mind be interested in returning to the observances, intense
debates, and superstitious rites of various Ascetics and Brāhmins, taking them as the
most important aspects [of the holy life]? His Students respond that they would not.
The Students would know that Dependent Origination is the truth seeing it deeply with
wisdom and that it is this training method that leads to the elimination of birth, aging-and-
death, and the massive amount of discontentedness. They would understand that it is not
observance of holidays, rites, rituals, ceremonies, or worship that leads to the elimination
of discontentedness but instead, through the elimination of each condition of Dependent
Origination. Through eliminating each condition described in Dependent Origination, a
being will no longer experience discontentedness or rebirth in The Cycle of Rebirth.
(8) The Buddha is asking his Students that in knowing and understanding Dependent
Origination, would the mind be interested in only speaking about their acquired wisdom
based on the truth of these Teachings rather than speak of that which they have not
understood as truth through their own direct experience? His Students respond that they
would.
The Students would know that Dependent Origination is the truth seeing it deeply with
wisdom and that it is this training method that leads to the elimination of birth, aging-and-
death, and the massive amount of discontentedness. They would need to have observed
this truth through learning, reflection, and practice, therefore, once a Practitioner deeply
penetrates this Teaching, they would not be able to see any other Teaching as the truth. A
Practitioner would only speak the truth based on their own direct experience not
repeating Teachings that they merely heard from others but instead, share Teachings that
they themselves independently verified as being the truth to acquire wisdom.
“Good, Monks. So you have been guided by me with this Teaching, which is visible here
and now, immediately effective, inviting inspection, onward leading, to be experienced by
the wise for themselves”: The Buddha explains that The Teaching of Dependent
Origination is able to be seen clearly right now or “visible here and now”. That this
Teaching is “immediately effective” at explaining true reality and that it is “inviting
inspection” or investigation. This Teaching is one that will lead forward in helping a
Practitioner to progress on The Path to Enlightenment or “onward leading” to be
understood and “experienced by the wise for themselves”. A Practitioner is able to
independently verify this Teaching for themselves through learning, reflection, and
practice.
“For it was with reference to this that it has been said: Monks, this Teaching is visible here
and now, immediately effective, inviting inspection, onward leading, to be experienced by
the wise for themselves”: The Buddha closes out this Teaching with this final statement.
167


Chapter 41
Death at the Door of Deathless
(Enlightenment)
It is possible, Sunakkhatta, that some Monk here might think thus: Craving
has been called an arrow by the Ascetic; the poisonous unwholesome
mental quality of ignorance (unknowing of true reality) is spread about by
desire, craving, and anger. That arrow of craving has been removed from me;
the poisonous unwholesome mental quality of ignorance (unknowing of true
reality) has been expelled. I am one who is completely intent on Nibbāna
(Enlightenment).
Because he falsely thinks of himself thus, he might pursue those things that
are unsuitable for one completely intent on Nibbāna (Enlightenment). He
might pursue the sight of unsuitable forms with the eye, he might pursue
unsuitable sounds with the ear, unsuitable odors with the nose, unsuitable
flavors with the tongue, unsuitable physical objects with the body, or
unsuitable mental objects with the mind.
When he pursues the sight of unsuitable forms with the eye, he might pursue
unsuitable sounds with the ear, unsuitable odors with the nose, unsuitable
flavors with the tongue, unsuitable physical objects with the body, or
unsuitable mental objects with the mind, craving invades his mind. With his
mind invaded by craving, he would incur death or deadly pain.
Suppose, Sunakkhatta, a man were wounded by an arrow thickly smeared
with poison, and his friends and companions, his kinsmen and relatives,
brought a surgeon. The surgeon would cut around the opening of the wound
with a knife, then he would probe for the arrow with a probe, then he would
pull out the arrow and would expel the poisonous substance, leaving a trace
of it behind.
Knowing that a trace was left behind, he would say: ‘Good man, the arrow
has been pulled out from you; the poisonous substance has been expelled
with a trace left behind, but it is incapable of harming you. Eat only suitable
food; do not eat unsuitable food or else the wound may accumulate pus and
blood. From time to time wash the wound and from time to time anoint its
opening, so that pus and blood do not cover the opening of the wound. Do
not walk around in the wind and sun or else dust and dirt may infect the
opening of the wound. Take care of your wound, good man, and see to it
that the wound heals.
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The man would think: The arrow has been pulled out from me; the poisonous
substance has been expelled with no trace left behind, and it is incapable of
harming me. He would eat unsuitable food, and the wound would
accumulate pus and blood. He would not wash the wound from time to time
nor would he anoint its opening from time to time, and pus and blood would
cover the opening of the wound. He would walk around in the wind and sun,
and dust and dirt would infect the opening of the wound. He would not take
care of his wound, nor would he see to it that the wound heals.
Then, both because he does what is unsuitable and because the foul
poisonous substance had been expelled with a trace left behind, the wound
would swell, and with its swelling he would incur death or deadly pain.
So too, Sunakkhatta, it is possible that some Monk here might think thus:
Craving has been called an arrow by the Ascetic; the poisonous
unwholesome mental quality of ignorance (unknowing of true reality) is
spread about by desire, craving, and anger. That arrow of craving has been
removed from me; the poisonous unwholesome mental quality of ignorance
(unknowing of true reality) has been expelled. I am completely intent upon
Nibbāna (Enlightenment). Because he falsely thinks of himself thus, he might
pursue those things that are unsuitable for one completely intent on Nibbāna
(Enlightenment). He might pursue the sight of unsuitable forms with the eye,
he might pursue unsuitable sounds with the ear, unsuitable odors with the
nose, unsuitable flavors with the tongue, unsuitable physical objects with the
body, or unsuitable mental objects with the mind.
When he pursues the sight of unsuitable forms with the eye, he might pursue
unsuitable sounds with the ear, unsuitable odors with the nose, unsuitable
flavors with the tongue, unsuitable physical objects with the body, or
unsuitable mental objects with the mind, craving invades his mind. With his
mind invaded by craving, he would incur death or deadly pain.
For it is death in the discipline of the Noble One, Sunakkhatta, when one
abandons the training and reverts to the low life; and it is deadly pain when
one carries out some defiled conduct.
(Reference: MN 105)
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In this Teaching from Gotama Buddha, he shares how a Practitioner who does not attend
to the mind training it to eliminate “unsuitable” forms, sounds, odors, flavors, physical
objects, or mental objects “abandoning the training and reverts to the low life” will
experience “deadly pain when one carries out some defiled conduct”.
The deadly pain is in the form of discontentedness of mind as the mind experiences
anger, sadness, frustration, irritation, annoyance, guilt, shame, fear, etc. (i.e. painful
feelings). Through a Practitioner choosing not to deeply practice these Teachings and
abandons the training on The Path to Enlightenment, The Buddha is helping Students
understand this is the same as not caring for a wound properly that can become infected
and cause death.
An unEnlightened mind that is tainted, polluted, or defiled with The Three Unwholesome
Roots of craving, anger, and ignorance (unknowing of true reality) is much like that of a
wound that needs to be taken care of properly otherwise, the defiled conduct will result in
accumulated discontentedness (i.e. deadly pain) much like the accumulation of pus and
blood in a wound.
For one who assumes that the wound is healed, they can easily lack care and attention to
the wound, thus, causing it to become worse and create significant health problems.
But, for one who does not assume the wound is healed and attends to it closely, then
they can continue to experience the beneficial results of caring for the wound.
Likewise, if a Practitioner assumes that craving, anger, and ignorance (unknowing of true
reality) is eliminated from the mind, they might not attend to the training as closely and
carefully as needed to attain Enlightenment. Assuming they are already Enlightened, they
would lack the attention to training the mind that is needed to completely heal the mind
through the complete elimination of craving, anger, and ignorance (unknowing of true
reality).
It is extremely dangerous to the mind that a Practitioner might convince it that it is
Enlightened. Complacency, arrogance, pride, and other unwholesome mental qualities
can arise in the mind. If these arise in the mind, one is not Enlightened. Therefore,
convincing the mind it is Enlightened can be dangerous to one’s ability to attain
Enlightenment. It is best to never convince the mind that it has attained anything at all
and just continue on The Path to Enlightenment gaining more and more wisdom
throughout your life. This will ensure that the mind continues to progress without the
pitfalls of convincing it that it is actually Enlightened.
A Practitioner will need to remain determined, dedicated, and diligent throughout their life
and never give up or assume the mind has attained Enlightenment.
171


Chapter 42
Ten Abodes of the Noble Ones
The Mind is Liberated by Wisdom
Monks, there are these ten abodes of the Noble Ones in which the Noble
Ones reside in the past, present, or future.
What ten?
Here, a Monk has abandoned five factors; possesses six factors; has a
single guard and four supports; has eliminated personal beliefs, totally
renounced seeking, purified his intentions, calmed bodily activity, and
become well liberated in mind and well liberated, by wisdom.
(1) And how has a Monk abandoned five factors? Here, a Monk has
abandoned sensual desire, ill will, complacency, restlessness and worry,
and doubt. It is in this way that a Monk has abandoned five factors.
(2) And how does a Monk possess six factors? Here, having seen a form
with the eye, a Monk is neither happy nor saddened, but resides
equanimous, mindful, and clearly comprehending. Having heard a sound
with the ear... Having smelled an odor with the nose... Having tasted a
flavor with the tongue... Having touched a physical object with the
body… Having recognized a mental object with the mind, a Monk is
neither happy nor saddened, but resides equanimous, mindful, and
clearly comprehending. It is in this way that a Monk possesses six
factors.
(3) And how does a Monk have a single guard? Here, a Monk possesses a
mind guarded by mindfulness. It is in this way that a Monk has a single
guard.
(4) And how does a Monk have four supports? Here, having reflected, a
Monk uses some things, patiently endures other things, avoids still other
things, and dispels still other things. It is in this way that a Monk has four
supports.
(5) And how has a Monk eliminated personal beliefs? Here, whatever
ordinary personal beliefs may be held by ordinary Ascetics and Brāhmin
— that is, The world is eternal or The world is not eternal; The world is
finite or The world is infinite; The soul and the body are the same or The
soul is one thing and the body another; The Tathāgata exists after death
172


or The Tathāgata does not exist after death or The Tathāgata both exists
and does not exist after death or The Tathāgata neither exists nor does
not exist after death — a Monk has discarded and dispelled them all,
given them up, rejected them, let go of them, abandoned and
relinquished them. It is in this way that a Monk has eliminated personal
beliefs.
(6) And how has a Monk totally renounced seeking? Here, a Monk has
abandoned the search for sensual pleasures and the search for existence
and has eliminated the search for a spiritual life. It is in this way that a
Monk has totally renounced seeking.
(7) And how has a Monk purified his intentions? Here, a Monk has
abandoned sensual intention, intention of ill will, and intention of
harming. It is in this way that a Monk has purified his intentions.
(8) And how has a Monk calmed bodily activity? Here, with the abandoning
of pleasure and pain, and with the previous fading away of former
gladness and sadness, a Monk enters and resides in the fourth Jhāna,
which is beyond pleasure and pain, and purified by equanimity and
mindfulness. It is in this way that a Monk has calmed bodily activity.
(9) And how is a Monk well liberated in mind? Here, a Monk’s mind is
liberated from craving, anger, and ignorance (unknowing of true reality). It
is in this way that a Monk is well liberated in mind.
(10) And how is a Monk well liberated by wisdom? Here, a Monk
understands: I have abandoned craving, cut it off at the root, made it like
a palm stump, obliterated it so that it is no more subject to future arising;
I have abandoned anger, cut it off at the root, made it like a palm stump,
obliterated it so that it is no more subject to future arising; abandoned
ignorance (unknowing of true reality), cut it off at the root, made it like a
palm stump, obliterated it so that it is no more subject to future arising. It
is in this way that a Monk is well liberated by wisdom.
Monks, whatever Noble Ones in the past resided in noble abodes, all resided
in these same ten noble abodes. Whatever Noble Ones in the future will
reside in noble abodes, all will reside in these same ten noble abodes.
Whatever Noble Ones at present reside in noble abodes, all reside in these
same ten noble abodes.
These are the ten abodes of the Noble Ones in which the Noble Ones reside
in the past, present, or future.
173

(Reference: AN 10.20)


In this Teaching from Gotama Buddha, he shares “The Ten Abodes” or the ten (10)
qualities and practices of a “Noble One”, or in other words, an Enlightened being. All
Enlightened beings that exist in the past, present, and future will have developed these
qualities.
(1) An Enlightened being will have eliminated sensual desire, ill will, complacency,
restlessness and worry, and doubt. These are referred to as The Five Hindrances as these
aspects of the mind will hinder one from the attainment of Enlightenment. The most
significant hindrance to Enlightenment is ignorance (unknowing of true reality) but The
Five Hindrances are a more detailed description of specific hindrances that a Practitioner
will need to overcome to attain Enlightenment.
For more details on The Five Hindrances, you can use the below resources where I taught
an online class on this topic.
(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
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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)
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(2) An Enlightened being will have eliminated the fetter/taint/pollution of mind described
as “sensual desire” no longer being affected by agreeable or disagreeable forms, sounds,
odors, flavors, physical objects, or mental objects experienced through The Six Sense
Bases. The Enlightened mind will not experience conditioned happiness or sadness. The
Enlightened mind has been trained to be unaffected by agreeable or disagreeable
experiences through the eyes, ears, nose, tongue, body, or mind. The unEnlightened mind
will base its inner feelings on impermanent conditions experienced through The Six Sense
Bases causing discontentedness in the mind. The unEnlightened mind is not yet liberated
from the effects of agreeable or disagreeable contact through The Six Sense Bases and
will, therefore, continue to experience discontentedness.
(3) An Enlightened being will have a well developed practice of mindfulness described as
Right Mindfulness in The Eight Fold Path. In general, mindfulness is “awareness of mind”
but there is much more development to the awareness of mind found in The Teaching of
The Four Foundations of Mindfulness that an Enlightened being will need to cultivate. A
being would be unable to attain Enlightenment without a well developed practice of
mindfulness as described in The Four Foundations of Mindfulness.
The Buddha describes mindfulness as a “single guard” because a Practitioner who has a
well developed practice of mindfulness (awareness of mind) will be able to guard the mind
from unwholesome thoughts, ideas, and feelings from arising training it to the point where
unwholesomeness does not arise in the mind. All unwholesome thoughts, ideas, and
feelings have been eliminated from the Enlightened mind and are no longer subject to
future arising.
Detailed explanation of The Four Foundations of Mindfulness is available in this same
book series found in Chapter 5 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
(4) An Enlightened being will have a well developed practice being able to observe with
mindfulness what is the truth and how to use that in wise decision making or
discernment. To move the mind to Enlightenment, a Practitioner will need to employ
countless wise decisions along The Path to Enlightenment informed by the wisdom of
these Teachings. The Teachings of The Buddha guide a Practitioner in understanding The
Natural Laws of Existence and through having developed that wisdom, an Enlightened
mind will need to make wise decisions in life. They will need to “use some things,
patiently endures other things, avoids still other things, and dispels still other things”
based on being able to observe the truth through direct experience.
The Buddha refers to this as “four supports”.
(5) An Enlightened being will have a well developed practice being able to determine the
truth to acquire wisdom. They would have needed to deeply learn, reflect, and practice
these Teachings to be able to determine the truth to acquire wisdom and in that
investigation would understand that The Buddha left these Teachings as undeclared:
- The world is eternal or The world is not eternal;
- The world is finite or The world is infinite;
- The soul and the body are the same or The soul is one thing and the body another;
- The Tathāgata exists after death or The Tathāgata does not exist after death or The
Tathāgata both exists and does not exist after death or The Tathāgata neither exists nor
does not exist after death
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While there are many Teachings that The Buddha did declare as part of this Path to
Enlightenment, these are Teachings that he did not declare. One might speculate as to
why he did not share these Teachings, but that would be just speculation. The truth is,
that the answer to these questions are not needed to attain Enlightenment. The mind
needs to be comfortable and content with not knowing the answer to these questions as
if the mind has craving/desire/attachment to understanding these questions, it will cause
discontentedness and ultimately rebirth in The Cycle of Rebirth should one die with this
craving/desire/attachment.
The Buddha encourages Students to “discard and dispel them all, give them up, reject
them, let go of them, abandon and relinquish them. It is in this way that a Monk has
eliminated personal beliefs”.
A Practitioner of these Teachings will not have beliefs but instead, investigate to discover
the truth to acquire wisdom. The mind is not liberated based on belief but instead,
through investigation to determine the truth to acquire wisdom.
Nothing in Gotama Buddha's Teachings is based on belief. All his Teachings can be
learned and practiced to independently observe the truth as the mind "gradually"
acquires wisdom through independent verification of his Teachings through practice of his
Teachings. It is a real struggle to exist in a world that the unEnlightened mind does not
understand.
This new found wisdom gradually improves the way the mind functions in the world
through eliminating discontentedness of mind. The mind can completely eliminate all
discontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,
fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The
Path to Enlightenment.
Through actively learning and practicing Gotama Buddha's Teachings with guidance, the
mind becomes Enlightened in that you can observe the improvement in the condition of
the mind as you eliminate all discontent feelings where the mind can reside peaceful,
calm, serene, and content with joy - permanently. You are not believing The Teachings
wishing for a positive outcome at some point in the future or after death. Instead, you are
observing the improvements to the condition of the mind right now - in the present
moment.
(6) An Enlightened being will have eliminated seeking pleasure through The Six Sense
Bases described as “sensual pleasure”. The mind will know that craving/desire through
The Six Sense Bases leads to discontentedness and continued seeking through The Six
Sense Bases only leads to temporary pleasure and ultimately invites into the mind painful
feelings and feelings that are neither painful-nor-pleasant. Through the elimination of the
fetter/taint/pollution of mind described as “sensual desire” the mind can reside peaceful,
calm, serene, and content with joy - permanently.
An Enlightened being will have also eliminated craving/desire/attachment to existence
and existing in this world. The mind will not be holding on to the world or anything in the
world.
An Enlightened being will have understood these Teachings so well and be experiencing
such peacefulness, calmness, serenity, and contentedness with joy that they will no
177


longer be in “search for a spiritual life” because they would have already found it in these
Teachings. They would already be leading a holy life untainted and unblemished.
(7) An Enlightened being will have eliminated any intentions for pleasure through The Six
Sense Bases or “sensual intention” described as “intention of renunciation” as part of
Right Intention on The Eight Fold Path. A Practitioner will have eliminated the “intention of
ill will” and “intention of harming”. These are also taught as part of The Eight Fold Path as
Right Intention.
An Enlightened being will have needed to purify their life practice as part of The Eight Fold
Path focusing on developing each individual step to include Right Intention.
Detailed explanation of Right Intention is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
(8) An Enlightened being will have experienced all of the four (4) Jhānas as preliminary
phases the mind experiences prior to the first Stage of Enlightenment which will produce
multiple benefits including the calming of bodily activities. A Practitioner will no longer
have harsh or aggressive bodily movements but instead, be able to move about the world
with ease and peacefulness.
(9) An Enlightened being will have eliminated all craving, anger, and ignorance (unknowing
of true reality) known as The Three Unwholesome Roots and will be practicing The Three
Wholesome Roots of generosity, loving-kindness, and wisdom at all times. The mind
would have observed the harm caused by craving, anger, and ignorance (unknowing of
true reality) and would have no interest in continuing to make decisions through these
aspects of the mind. Instead, the Enlightened mind will have been transformed to practice
generosity, loving-kindness, and wisdom making wise decisions that produce only
wholesome outcomes.
“Liberation” from craving, anger, and ignorance (unknowing of true reality) is to be free of,
freedom from, or to have abandoned all craving, anger, and ignorance (unknowing of true
reality).
(10) An Enlightened being will have deeply cultivated wisdom through a well developed
life practice of these Teachings. If one thinks of the unEnlightened mind like a wild bush
that is growing in all directions without restraint, then training the mind to attain
Enlightenment is to cut back this wild bush back to the “stump” and “roots” so that it will
no longer grow ever again.
Through The Path to Enlightenment, an Enlightened being will have cut off all craving,
anger, and ignorance (unknowing of true reality) eliminating any chance for the “future
arising” of these unwholesome qualities of mind. To accomplish this goal, a Practitioner
will need to acquire the wisdom of what is craving, anger, and ignorance (unknowing of
true reality), how to identify it when it arises, and understand how to cut it off “obliterating
it so that it is no more subject to future arising”.
Detailed explanation of The Three Unwholesome Roots is available in this same book
series found in Chapter 8 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 43
One Who Abandons The Taints that
Should Be Abandoned by Seeing
Monks, a well-taught Noble Disciple, who has regard for Noble Ones and is
skilled and disciplined in their Teachings, who has regard for true men and is
skilled and disciplined in their Teachings, understands what things are fit for
attention and what things are unfit for attention. Since that is so, he does not
attend to those things unfit for attention and he attends to those things fit for
attention.
What are the things unfit for attention that he does not attend to?
They are things such that when he attends to them, the unarisen taint of
sensual desire arises in him and the arisen taint of sensual desire increases,
the unarisen taint of existence (personal existence view) arises in him and the
arisen taint of existence (personal existence view) increases, the unarisen
taint of ignorance (unknowing of true reality) arises in him and the arisen taint
of ignorance (unknowing of true reality) increases.
These are the things unfit for attention that he does not attend to.
And what are the things fit for attention that he attends to?
They are things such that when he attends to them, the unarisen taint of
sensual desire does not arise in him and the arisen taint of sensual desire is
abandoned, the unarisen taint of existence (personal existence view) does
not arise in him and the arisen taint of existence (personal existence view) is
abandoned, the unarisen taint of ignorance (unknowing of true reality) does
not arise in him and the arisen taint of ignorance (unknowing of true reality) is
abandoned.
These are the things fit for attention that he attends to.
By not attending to things unfit for attention and by attending to things fit for
attention, unarisen taints do not arise in him and arisen taints are
abandoned.
He attends wisely: ‘This is discontentedness’; he attends wisely: ‘This is the
cause of discontentedness’; he attends wisely: ‘This is the elimination of
discontentedness’; he attends wisely: ‘This is the way leading to the
elimination of discontentedness.’
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When he attends wisely in this way, three fetters are abandoned in him:
personal existence view, doubt, and wrong behavior and observances.
These are called the taints that should be abandoned by seeing.
(Reference: MN 2)


In this Teaching from Gotama Buddha, he shares some guidance in how to apply one’s
focus and attention on the elimination of unwholesome qualities in the mind leading to the
elimination of the first three (3) fetters which would allow the mind to attain the first Stage
of Enlightenment as a Stream-Enterer.
The Buddha shares “things unfit for attention that he does not attend to” and “things fit
for attention that he attends to”.
What are the things unfit for attention that he does not attend to?: The Buddha is
sharing that those things that arise the taint of sensual desire, existence, or ignorance
(unknowing of true reality) in the mind allowing it to increase, should not be done in one’s
life.
While the vast majority of The Buddha’s Teachings are very detailed and specific, this is a
more generalized Teaching that you can apply to all areas of your life. If you notice that
certain activities you do arise the taint of sensual desire, existence, or ignorance
(unknowing of true reality) in the mind allowing it to increase, then one should eliminate
this activity from their life practice.
The taint of existence is “personal existence view” which is the first of The Ten Fetters.
Detailed explanation of The Ten Fetters is available in this same book series found in
Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
And what are the things fit for attention that he attends to?: The Buddha is sharing
that those things that do not arise the taint of sensual desire, existence, or ignorance
(unknowing of true reality) in the mind helps it to be eliminated, should be done in one’s
life.
While the vast majority of The Buddha’s Teachings are very detailed and specific, this is a
more generalized Teaching that you can apply to all areas of your life. If you notice that
certain activities you do are helpful to eliminate the taint of sensual desire, existence, or
ignorance (unionizing of true reality) in the mind allowing it to be abandoned or eliminated,
then one should do these activities as part of their life practice.
Elimination of The Ten Fetters is something a Practitioner can apply effort to understand,
after they have a well developed practice of The Eight Fold Path and are starting to
experience the Jhānas. Attempting to eliminate The Ten Fetters prior to this can be quite
challenging as the mind has not yet established the foundation of The Eight Fold Path and
is most likely unwilling to let go or eliminate The Ten Fetters.
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“He attends wisely: ‘This is discontentedness’; he attends wisely: ‘This is the cause of
discontentedness’; he attends wisely: ‘This is the elimination of discontentedness’; he
attends wisely: ‘This is the way leading to the elimination of discontentedness’”: This is
The Buddha pointing to The Four Noble Truths as the cause, elimination, and path to
eliminate discontentedness identifying the importance of The Four Noble Truths as he
continues to point to this Teaching repeatedly throughout his Teachings. The Four Noble
Truths is such an important Teaching to establish Right View and to developing one’s life
practice that The Buddha continuously points to this Teaching reminding Students of its
significance.
“When he attends wisely in this way, three fetters are abandoned in him: personal
existence view, doubt, and wrong behavior and observances”: The Buddha explains that
through attending to the elimination of the taint of sensual desire, existence, and
ignorance (unknowing of true reality), this result in the elimination of the fetters/taints/
pollution of mind of personal existence view, doubt, and wrong behavior and
observances, thus, a Practitioner would be considered a Stream-Enterer.
“These are called the taints that should be abandoned by seeing”: Abandoning a taint by
seeing is to independently observe the truth through developing wisdom. Through
independently verifying these Teachings through a well developed practice of learning,
reflecting, and practicing these Teachings, a Practitioner develops wisdom and will be
able to see clearly abandoning the taints by experience.
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Chapter 44
Right Views of Various Kinds
(According to Venerable Sāriputta)
(The Wholesome and The Unwholesome)
When, friends, a Noble Disciple understands the unwholesome and the root
of the unwholesome, the wholesome and the root of the wholesome, in that
way he is one of Right View, whose view is straight, who has perfect
confidence in The Teachings and has arrived at these true Teachings.
And what, friends, is the unwholesome, what is the root of the unwholesome,
what is the wholesome, what is the root of the wholesome?
Killing living beings is unwholesome; taking what is not given is
unwholesome; misconduct in sensual pleasures is unwholesome; false
speech is unwholesome; malicious speech is unwholesome; harsh speech is
unwholesome; gossip is unwholesome; craving is unwholesome; ill will is
unwholesome; wrong view (ignorance) is unwholesome. This is called the
unwholesome.
And what is the root of the unwholesome?
Craving is a root of the unwholesome; anger is a root of the unwholesome;
ignorance (unknowing of true reality) is a root of the unwholesome. This is
called the root of the unwholesome.
And what is the wholesome?
Abstention from killing living beings is wholesome; abstention from taking
what is not given is wholesome; abstention from misconduct in sensual
pleasures is wholesome; abstention from false speech is wholesome;
abstention from malicious speech is wholesome; abstention from harsh
speech is wholesome; abstention from gossip is wholesome; non-craving
(generosity) is wholesome; non-ill will (loving-kindness) is wholesome; Right
View (wisdom) is wholesome. This is called the wholesome.
And what is the root of the wholesome?
Non-craving (generosity) is a root of the wholesome; non-anger (loving-
kindness) is a root of the wholesome; non-ignorance (wisdom) is a root of the
wholesome. This is called the root of the wholesome.
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When a Noble Disciple has thus understood the unwholesome and the root
of the unwholesome, the wholesome and the root of the wholesome, he
entirely abandons the underlying tendency of craving, he abolishes the
underlying tendency to anger, he completely destroys the underlying
tendency to the view and conceit ‘I am,’ and by abandoning ignorance
(unknowing of true reality) and arousing true wisdom he here and now makes
an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Nutriment)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands
nutriment, the cause of nutriment, the elimination of nutriment, and the way
leading to the elimination of nutriment, in that way he is one of Right View,
whose view is straight, who has perfect confidence in The Teachings and has
arrived at these true Teachings.
And what is nutriment, what is the cause of nutriment, what is the elimination
of nutriment, what is the way leading to the elimination of nutriment?
There are four kinds of nutriment for the maintenance of beings that already
have come to be and for the support of those seeking a new existence.
What four?
They are: physical food as nutriment, gross or subtle; contact as the second;
mental volition as the third; and consciousness as the fourth.
With the arising of craving there is the arising of nutriment.
With the elimination of craving there is the elimination of nutriment.
The way leading to the elimination of nutriment is just this Noble Eight Fold
Path; that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
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When a Noble Disciple has thus understood nutriment, the cause of
nutriment, the elimination of nutriment, and the way leading to the
elimination of nutriment, he entirely abandons the underlying tendency of
craving, he abolishes the underlying tendency to anger, he completely
destroys the underlying tendency to the view and conceit ‘I am’, and by
abandoning ignorance (unknowing of true reality) and arousing true wisdom
he here and now makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(The Four Noble Truths)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands
discontentedness, the cause of discontentedness, the elimination of
discontentedness, and the way leading to the elimination of
discontentedness, in that way he is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
And what is discontentedness?
Birth is discontentedness; aging is discontentedness; sickness is
discontentedness; death is discontentedness; sorrow, grief, pain,
displeasure, and despair are discontentedness; not to obtain what one wants
is discontentedness; in short, The Five Aggregates affected by clinging are
discontentedness. This is called discontentedness.
And what is the cause of discontentedness?
It is craving, which brings renewal of existence, is accompanied by
excitement and desire, and excitement in this and that; that is, craving for
sensual pleasures, craving for existence, and craving for extermination. This
is called the cause of discontentedness.
And what is the elimination of discontentedness?
It is the remainderless fading away and ceasing, the giving up, relinquishing,
letting go, and rejecting of that same craving. This is called the elimination of
discontentedness.
184


And what is the way leading to the elimination of discontentedness?
It is just this Noble Eight Fold Path; that is, Right View, Right Intention, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and
Right Concentration.
This is called the way leading to the elimination of discontentedness.
When a Noble Disciple has thus understood discontentedness, the cause of
discontentedness, the elimination of discontentedness, and the way leading
to the elimination of discontentedness, he entirely abandons the underlying
tendency to craving, he abolishes the underlying tendency to anger, he
completely destroys the underlying tendency to the view and conceit ‘I am’,
and by abandoning ignorance (unknowing of true reality) and arousing true
wisdom, he here and now makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Aging-and-Death)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands aging-
and-death, the cause of aging-and-death, the elimination of aging-and-
death, and the way leading to the elimination of aging-and-death, in that way
he is one of Right View, whose view is straight, who has perfect confidence
in The Teachings, and has arrived at these true Teachings.
And what is aging-and-death, what is the cause of aging-and-death, what is
the elimination of aging-and-death, what is the way leading to the elimination
of aging-and-death?
The aging of the various beings in the various orders of beings, their growing
old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,
degeneration of the sense bases: this is called aging. The passing away of
the various beings from the various orders of beings, their perishing,
breakup, disappearance, mortality, death, completion of time, the breakup of
the aggregates, the laying down of the carcass: this is called death. Thus this
aging and this death are together called aging-and-death.
185


With the arising of birth there is the arising of aging-and-death; with the
elimination of birth there is the elimination of aging-and-death. Just this
Noble Eight Fold Path is the way leading to the elimination of aging-and-
death: that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
When a Noble Disciple has thus understood aging-and-death, the cause of
aging-and-death, the elimination of aging-and-death, and the way leading to
the elimination of aging-and-death, he entirely abandons the underlying
tendency to craving, he abolishes the underlying tendency to anger, he
completely destroys the underlying tendency to view and conceit ‘I am’, and
by abandoning ignorance (unknowing of true reality) and arousing true
wisdom, he here and now makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Birth)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands birth,
the cause of birth, the elimination of birth, and the way leading to the
elimination of birth, in that way he is one of Right View, whose view is
straight, who has perfect confidence in The Teachings, and has arrived at
these true Teachings.
And what is birth, what is the cause of birth, what is the elimination of birth,
what is the way leading to the elimination of birth?
The birth of the various beings into the various realms of beings, their being
born, descent [into the womb], production, the coming together of the
aggregates, the obtaining of the sense bases. This is called birth.
With the arising of existence there is the arising of birth. With the elimination
of existence there is the elimination of birth. Just this Noble Eight Fold Path
is the way leading to the elimination of birth; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
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When a Noble Disciple has thus understood birth, the cause of birth, the
elimination of birth, and the way leading to the elimination of birth, he entirely
abandons the underlying tendency to craving, he abolishes the underlying
tendency to anger, he completely destroys the underlying tendency to the
view and conceit ‘I am’, and by abandoning ignorance (unknowing of true
reality) and arousing true wisdom, he here and now makes an end of
discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Existence)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands
existence, the cause of existence, the elimination of existence, and the way
leading to the elimination of existence, in that way he is one of Right View,
whose view is straight, who has perfect confidence in The Teachings, and
has arrived at these true Teachings.
And what is existence, what is the cause of existence, what is the elimination
of existence, what is the way leading to the elimination of existence?
There are these three kinds of existence: sense sphere existence, form
sphere existence, formless sphere existence. This is called existence.
With the arising of clinging there is the arising of existence. With the
elimination of clinging there is the elimination of existence. Just this Noble
Eight Fold Path is the way leading to the elimination of existence; that is,
Right View, Right Intention, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness, and Right Concentration.
When a Noble Disciple has thus understood existence, the cause of
existence, the elimination of existence, and the way leading to the
elimination of existence, he entirely abandons the underlying tendency to
craving, he abolishes the underlying tendency to anger, he completely
destroys the underlying tendency to the view and conceit ‘I am', and by
abandoning ignorance (unknowing of true reality) and arousing true wisdom,
he here and now makes an end of discontentedness.
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In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Clinging)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands
clinging, the cause of clinging, the elimination of clinging, and the way
leading to the elimination of clinging, in that way he is one of Right View,
whose view is straight, who has perfect confidence in The Teachings, and
has arrived at these true Teachings.
And what is clinging, what is the cause of clinging, what is the elimination of
clinging, what is the way leading to the elimination of clinging?
There are these four kinds of clinging: clinging to sensual pleasures, clinging
to views, clinging to rules and vows, clinging to a doctrine of self. This is
called clinging.
With the arising of craving there is the arising of clinging. With the elimination
of craving there is the elimination of clinging. Just this Noble Eight Fold Path
is the way leading to the elimination of clinging; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
When a Noble Disciple has thus understood clinging, the cause of clinging,
the elimination of clinging, and the way leading to the elimination of clinging,
he entirely abandons the underlying tendency to craving, he abolishes the
underlying tendency to anger, he completely destroys the underlying
tendency to the view and conceit 'I am', and by abandoning ignorance
(unknowing of true reality) and arousing true wisdom, he here and now
makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
188


(Craving)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands
craving, the cause of craving, the elimination of craving, and the way leading
to the elimination of craving, in that way he is one of Right View, whose view
is straight, who has perfect confidence in The Teachings, and has arrived at
these true Teachings.
And what is craving, what is the cause of craving, what is the elimination of
craving, what is the way leading to the elimination of craving?
There are these six classes of craving: craving for forms, craving for sounds,
craving for odors, craving for flavors, craving for physical objects, craving for
mental objects. This is called craving.
With the arising of feeling there is the arising of craving. With the elimination
of feeling there is the elimination of craving. Just this Noble Eight Fold Path
is the way leading to the elimination of craving; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
When a Noble Disciple has thus understood craving, the cause of craving,
the elimination of craving, and the way leading to the elimination of craving,
he entirely abandons the underlying tendency to craving, he abolishes the
underlying tendency to anger, he completely destroys the underlying
tendency to the view and conceit ‘I am’, and by abandoning ignorance
(unknowing of true reality) and arousing true wisdom, he here and now
makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Feeling)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands feeling,
the cause of feeling, the elimination of feeling, and the way leading to the
189


elimination of feeling, in that way he is one of Right View, whose view is
straight, who has perfect confidence in The Teachings, and has arrived at
these true Teachings.
And what is feeling, what is the cause of feeling, what is the elimination of
feeling, what is the way leading to the elimination of feeling?
There are these six classes of feeling: feeling born of eye-contact, feeling
born of ear-contact, feeling born of nose-contact, feeling born of tongue-
contact, feeling born of body-contact, feeling born of mind-contact. This is
called feeling.
With the arising of contact there is the arising of feeling. With the elimination
of contact there is the elimination of feeling. Just this Noble Eight Fold Path
is the way leading to the elimination of feeling; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
When a Noble Disciple has thus understood feeling, the cause of feeling, the
elimination of feeling, and the way leading to the elimination of feeling, he
entirely abandons the underlying tendency to craving, he abolishes the
underlying tendency to anger, he completely destroys the underlying
tendency to the view and conceit ‘I am’, and by abandoning ignorance
(unknowing of true reality) and arousing true wisdom, he here and now
makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(Contact)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands
contact, the cause of contact, the elimination of contact, and the way
leading to the elimination of contact, in that way he is one of Right View,
whose view is straight, who has perfect confidence in The Teachings, and
has arrived at these true Teachings.
And what is contact, what is the cause of contact, what is the elimination of
contact, what is the way leading to the elimination of contact?
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There are these six classes of contact: eye-contact, ear-contact, nose-
contact, tongue-contact, body-contact, mind-contact. This is called contact.
With the arising of the six sense bases there is the arising of contact. With
the elimination of the six sense bases there is the elimination of contact. Just
this Noble Eight Fold Path is the way leading to the elimination of contact;
that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
When a Noble Disciple has thus understood contact, the cause of contact,
the elimination of contact, and the way leading to the elimination of contact,
he entirely abandons the underlying tendency to craving, he abolishes the
underlying tendency to anger, he completely destroys the underlying
tendency to the view and conceit ‘I am’, and by abandoning ignorance
(unknowing of true reality) and arousing true wisdom, he here and now
makes an end of discontentedness.
In that way too a Noble Disciple is one of Right View, whose view is straight,
who has perfect confidence in The Teachings, and has arrived at these true
Teachings.
(The Six Sense Bases)
“But, friend, might there be another way in which a Noble Disciple is one of
Right View, whose view is straight, who has perfect confidence in The
Teachings, and has arrived at these true Teachings?”
There might be, friends. When, friends, a Noble Disciple understands the six
sense bases, the cause of the six sense bases, the elimination of the six
sense bases, and the way leading to the elimination of the six sense bases,
in that way he is one of Right View, whose view is straight, who has perfect
confidence in The Teachings, and has arrived at these true Teachings.
And what are the six sense bases, what is the cause of the six sense bases,
what is the elimination of the six sense bases, what is the way leading to the
elimination of the six sense bases?
The eye base, the ear base, the nose base, the tongue base, the body base,
the mind base. These are called the six sense bases.
With the arising of name-and-form there is the arising of the six sense bases.
With the elimination of name-and-form there is the elimination of the six
sense bases. Just this Noble Eight Fold Path is the way leading to the
elimination of the six sense bases; that is, Right View, Right Intention, Right
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