In this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one
accomplished in view (First Discourse).
“Accomplished in view” is one who is firm established in Right View deeply understanding
and practicing The Four Noble Truths. A Practitioner who understands and is deeply
practicing The Four Noble Truths will not be capable of any of these “six incapabilities”.
A Practitioner who has attained the first Stage of Enlightenment as a Stream-Enterer
would be “accomplished in view”.
(1) Incapable of considering any conditioned phenomenon (thing) as permanent: A
Practitioner who is accomplished in view would deeply understand and practice The
Universal Truth of Impermanence, therefore, they would not be capable of seeing any
conditioned phenomenon (thing) as permanent.
A Practitioner would have learned, reflected, and practiced The Universal Truth of
Impermanence understanding that there is no conditioned feeling, object, or thing that is
permanent.
A conditioned feeling, object, or thing is going to arise, change, and then fade away (i.e.
cease to exist). An unconditioned feeling, object, or thing is not going to arise, change, or
fade away (i.e. cease to exist).
Detailed explanation of The Universal Truth of Impermanence is available in this same
book series found in Chapter 4 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
(2) Incapable of considering any conditioned phenomenon (thing) as pleasurable: A
Practitioner who is accomplished in view would deeply understand The Universal Truth of
Discontentedness, therefore, they would not be capable of seeing any conditioned
phenomenon (thing) as pleasurable. The mind would understand that basing inner
feelings on impermanent conditions would cause pleasant feelings such as happiness,
excitement, elation, thrill, exhilaration, euphoria, etc.
Pleasant feelings arising from impermanent conditions are temporary and thus, ultimately
unsatisfactory. They do not last permanently and therefore, are dissatisfying to the mind
leading to painful feelings when the pleasant feelings no longer exist.
An Enlightened mind will be trained to no longer seek pleasant feelings based on
impermanent conditions. A Practitioner “accomplish in view” who is unEnlightened will
still be experiencing pleasant feelings based on impermanent conditions but they will
intellectually know that these are not “pleasurable” and are ultimately dissatisfying
because the pleasant feelings are not permanent.
The Practitioner would be working towards attaining permanent joy where the mind is
unconditioned no longer basing its inner feelings on impermanent conditions.
Detailed explanation of The Universal Truth of Discontentedness is available in this same
book series found in Chapter 4 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
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(3) Incapable of considering any phenomenon (thing) as a self: A Practitioner who is
accomplished in view would deeply understand and be practicing The Universal Truth of
Non-self, therefore, they would not be capable of seeing any conditioned phenomenon
(thing) as a self. The mind would understand that there is no permanent self and would
have eliminated the fetter/taint/pollution of mind described as “Personal Existence View”.
Personal existence view (Eliminating the concept of a permanent self from the mind. Realization of
The Universal Truth of Non-self.)
Detailed explanation of The Universal Truth of Non-self is available in this same book
series found in Chapter 4 and 16 of the book “Developing a Life Practice: The Path That
Leads to Enlightenment” (Volume 1).
(4) Incapable of doing a grave act that brings immediate results: A Practitioner who is
accomplished in view would deeply understand The Five Heinous Unwholesome Acts (i.e.
The Five Heinous Crimes), therefore, they would not be capable of doing a grave act that
brings immediate results.
The mind would understand that doing any of the following would bring immediate
unwholesome results and would choose to not do any of these unwholesome acts:
- Kill one’s mother.
- Kill one’s father.
- Kill an Arahant (Enlightened being).
- Harm a Buddha (Tathāgata).
- Create division in The Community of Practitioners.
A Practitioner who is accomplished in view would understand that each of these
unwholesome acts would bring about harm to others and harm to themselves, therefore,
they would not be capable of performing any of these actions.
(5) Incapable of resorting to [the belief] that purity (Enlightenment) comes about through
superstitious and auspicious acts: A Practitioner who is accomplished in view would
deeply understand the fetter/taint/pollution of mind and would have eliminated the fetter/
taint/pollution of mind described as “Wrong Behavior and Observances”.
Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals, ceremonies,
and worship will help a Practitioner to attain Enlightenment. Well developed practice of The Eight Fold
Path.)
(6) Incapable of seeking a person worthy of offerings outside here: A Practitioner who is
accomplished in view would deeply understand the fetter/taint/pollution of mind and
would have eliminated the fetter/taint/pollution of mind described as “Doubt”.
A Practitioner would have learned, reflected, and practiced The Teachings so well that
they would have experienced significant improvements to the condition of the mind.
There would be observable evidence that the Practitioner would be able to see that these
Teachings have led to dramatic improvements in focus, concentration, and clarity of mind
that they would know these Teachings are leading them towards Enlightenment and they
would be interested in supporting these Teachings through making meritorious offerings
to The Community of Practitioners who are sharing these Teachings.
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Meritorious offerings can be made to ordained male and female Practitioners or Teachers
as well as anyone who has attained one of The Four Stages of Enlightenment. These
offerings help to support the continued learning and sharing of these Teachings in the
world for the benefit of all beings.
Doubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.
Confidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain
Enlightenment.)
Detailed explanation of “What is Merit?” is available in this same book series found in
Chapter 10 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Detailed explanation of making meritorious offerings is available in this same book series
found in the book “Generosity” (Volume 13).
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Chapter 25
Six Cases of Incapability by
One Accomplished in View
(Second Discourse)
Monks, there are these six cases of incapability.
What six?
One accomplished in view is:
(1) incapable of residing without deep respect and politeness toward The
Teacher;
(2) incapable of residing without deep respect and politeness toward The
Teachings;
(3) incapable of residing without deep respect and politeness toward The
Community;
(4) incapable of residing without deep respect and politeness toward the
training;
(5) incapable of resorting to anything that should not be relied upon;
(6) incapable of undergoing an eighth existence.
These are the six cases of incapability.
(Reference: AN 6.92)


In this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one
accomplished in view (Second Discourse).
(1) Incapable of residing without deep respect and politeness toward The Teacher: A
Practitioner who is “accomplished in view” would not be capable of disrespect towards
The Buddha or their Teacher who guided them to establishing Right View.
The mind of the Practitioner would be experiencing significant improvements and they
would only have gratitude, appreciation, and respect practicing politeness towards The
Buddha and their Teacher.
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(2) Incapable of residing without deep respect and politeness toward The Teachings: A
Practitioner who is “accomplished in view” would not be capable of disrespect towards
The Teachings which they are learning, reflecting, and practicing on The Path to
Enlightenment guiding them to establish Right View.
The mind of the Practitioner would be experiencing significant improvements and they
would only have gratitude, appreciation, and respect practicing politeness towards The
Teachings.
(3) Incapable of residing without deep respect and politeness toward The Community: A
Practitioner who is “accomplished in view” would not be capable of disrespect towards
The Community of Practitioners who are assisting them in learning, reflecting, and
practicing on The Path to Enlightenment guiding them to establish Right View.
The mind of the Practitioner would be experiencing significant improvements and they
would only have gratitude, appreciation, and respect practicing politeness towards The
Community.
(4) Incapable of residing without deep respect and politeness toward the training: A
Practitioner who is “accomplished in view” would not be capable of disrespect towards
the training which is assisting them in learning, reflecting, and practicing on The Path to
Enlightenment guiding them to establish Right View.
The mind of the Practitioner would be experiencing significant improvements and they
would only have gratitude, appreciation, and respect practicing politeness towards the
training methods employed to assist them on The Path to Enlightenment.
(5) Incapable of resorting to anything that should not be relied upon: A Practitioner who is
“accomplished in view” would have needed to investigate many aspects of these
Teachings to discover the truth to acquire wisdom. In doing so, the mind would not be
capable of relying on falsehoods or non-truths. The Practitioner would be able to
independently investigate to determine what is truth and non-truth of information shared
with them.
It would not be possible for a Practitioner who is “accomplished in view” to believe in
unfounded conspiracy theories or any other beliefs. They would only be interested in
discovering the truth so that all their decisions are based on wisdom producing the best
possible outcomes.
(6) Incapable of undergoing an eighth existence: A Practitioner who is “accomplished in
view” would have attained the first Stage of Enlightenment as a Stream-Enterer destined
for Enlightenment. They would not be capable of experiencing an eighth existence.
A Stream-Enterer is reborn no more than seven (7) times before they will attain
Enlightenment being incapable of an eighth existence.
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Chapter 26
Six Cases of Incapability by
One Accomplished in View
(Third Discourse)
Monks, there are these six cases of incapability.
What six?
One accomplished in view is:
(1) incapable of depriving his mother of life;
(2) incapable of depriving his father of life;
(3) incapable of depriving an Arahant of life;
(4) incapable of shedding The Tathāgata’s blood with a mind of hatred;
(5) incapable of creating a division in The Community;
(6) incapable of acknowledging another Teacher.
These are the six cases of incapability.
(Reference: AN 6.94)


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In this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one
accomplished in view (Third Discourse).
(1) Incapable of depriving his mother of life: A Practitioner who is “accomplished in view”
would not be able to kill their own mother.
(2) Incapable of depriving his father of life: A Practitioner who is “accomplished in view”
would not be able to kill their own father.
(3) Incapable of depriving an Arahant of life: A Practitioner who is “accomplished in view”
would not be able to kill an Enlightened being, an Arahant.
(4) Incapable of shedding The Tathāgata’s blood with a mind of hatred: A Practitioner who
is “accomplished in view” would not be able to harm a Buddha, a Tathāgata.
(5) Incapable of creating a division in The Community: A Practitioner who is
“accomplished in view” would not be able to create separation, arguments, or breaking
up of The Community of Practitioners learning and practicing these Teachings.
(6) Incapable of acknowledging another Teacher: A Practitioner who is “accomplished in
view” would not be able to learn with a Teacher other than The Buddha or a Teacher of his
Teachings.
For a person who has deeply learned, reflected, and practiced these Teachings
establishing “Right View”, they would be incapable of any of these six deeds. They would
deeply understand the harm these deeds would cause and in doing so, they would cause
harm to themselves. They would deeply understand that these Teachings are leading to
the diminishing of their own discontentedness and is The Path to Enlightenment,
therefore, they would be unable to acknowledge another Teacher as their Teacher
because they would know that these Teachings are the truth leading to wisdom. They
would observe that their mind is becoming liberated through these Teachings and unable
to recognize another Teacher.
(1-5) of this list are referred to as The Five Heinous Crimes or The Five Heinous
Unwholesome Acts.
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Chapter 27
Six Cases of Incapability by
One Accomplished in View
(Fourth Discourse)
Monks, there are these six cases of incapability.
What six?
One accomplished in view is:
(1) incapable of resorting to [the view that] pleasure and pain are made by
oneself;
(2) incapable of resorting to [the view that] pleasure and pain are made by
another;
(3) incapable of resorting to [the view that] pleasure and pain are both made
by oneself and made by another;
(4) incapable of resorting to [the view that] pleasure and pain are not made
by oneself but have arisen by accident or chance;
(5) incapable of resorting to [the view that] pleasure and pain are not made
by another but have arisen by accident or chance;
(6) incapable of resorting to [the view that] pleasure and pain are made
neither by oneself nor by another but have arisen by accident or chance.
These are the six cases of incapability.
For what reason?
Because the person accomplished in view has clearly seen causation and
causally arisen objects. These are the six cases of incapability.
(Reference: AN 6.95)


In this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one
accomplished in view (Fourth Discourse).
(1) Incapable of resorting to [the view that] pleasure and pain are made by oneself: A
Practitioner accomplished in view would understand The Universal Truth of Non-self and
understand that pleasure and pain are not created (i.e. made) by one’s self but instead,
pleasant feelings and painful feelings are caused by craving/desire/attachment.
A Practitioner who is accomplished in view would be incapable of having the view that
pleasure and pain are created by oneself because there is no self and pleasant feelings
and painful feelings are created by craving/desire/attachment.
(2) Incapable of resorting to [the view that] pleasure and pain are made by another: A
Practitioner accomplished in view would understand that pleasure and pain are not
created (i.e. made) by another person but instead, pleasant feelings and painful feelings
are caused by craving/desire/attachment.
A Practitioner who is accomplished in view would be incapable of having the view that
pleasure and pain are created by another person because pleasant feelings and painful
feelings are created by craving/desire/attachment.
(3) Incapable of resorting to [the view that] pleasure and pain are both made by oneself
and made by another: A Practitioner accomplished in view would understand that
pleasure and pain are not created (i.e. made) by one’s self and made by another person
but instead, pleasant feelings and painful feelings are caused by craving/desire/
attachment.
A Practitioner who is accomplished in view would be incapable of having the view that
pleasure and pain are created by oneself and another person because pleasant feelings
and painful feelings are created by craving/desire/attachment.
(4) Incapable of resorting to [the view that] pleasure and pain are not made by oneself but
have arisen by accident or chance: A Practitioner accomplished in view would understand
that pleasure and pain are not created (i.e. made) by one’s self nor have arisen by
accident or chance, instead, pleasant feelings and painful feelings are caused by craving/
desire/attachment.
A Practitioner who is accomplished in view would be incapable of having the view that
pleasure and pain are not created (i.e. made) by one’s self but have arisen by accident or
chance because pleasant feelings and painful feelings are created by craving/desire/
attachment.
(5) Incapable of resorting to [the view that] pleasure and pain are not made by another but
have arisen by accident or chance: A Practitioner accomplished in view would understand
that pleasure and pain are not created (i.e. made) by another person nor have arisen by
accident or chance, instead, pleasant feelings and painful feelings are caused by craving/
desire/attachment.
A Practitioner who is accomplished in view would be incapable of having the view that
pleasure and pain are not created (i.e. made) by another but have arisen by accident or
chance because pleasant feelings and painful feelings are created by craving/desire/
attachment.
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(6) Incapable of resorting to [the view that] pleasure and pain are made neither by oneself
nor by another but have arisen by accident or chance: A Practitioner accomplished in
view would understand that pleasure and pain are not created (i.e. made) by one’s self or
another person nor have arisen by accident or chance, instead, pleasant feelings and
painful feelings are caused by craving/desire/attachment.
A Practitioner who is accomplished in view would be incapable of having the view that
pleasure and pain are created (i.e. made) by one’s self or another but have arisen by
accident or chance because pleasant feelings and painful feelings are created by craving/
desire/attachment.
Overall, A Practitioner accomplished in view would understand The Four Noble Truths and
Dependent Origination. They would have “clearly seen causation and causally arisen
objects” and be incapable of having the view that pleasant feelings or painful feelings
have arisen from anything other than craving/desire/attachment (The Four Noble Truths)
and contact through The Six Sense Bases (Dependent Origination).
The Practitioner would have needed to deeply investigate these Teachings to observe the
truth and independently verified that truth to acquire wisdom, therefore, they would be
incapable of having the view that anything other than craving/desire/attachment and
contact through The Six Sense Bases is what causes pleasant feelings or painful feelings
(i.e. discontentedness).
A Practitioner who does not understand this essential truth and has not acquired this
wisdom would be incapable of attaining Enlightenment. It is important for every
Practitioner who plans to progress to Enlightenment to start with a deep understanding
and practice of The Four Noble Truths and then at the appropriate time learn, reflect, and
practice Dependent Origination with the guidance of a Teacher.
Dependent Origination is typically a Teaching that one approaches after they have already
started to deeply understand and practice the core and central Teachings of the following:
A.) The Three Universal Truths
B.) The Four Noble Truths
C.) The Eight Fold Path
D.) The Five Precepts
E.) The Brahma-viharas
F.) The Ten Fetters
G.) The Seven Factors of Enlightenment
H.) Extensive Meditation Training
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Surrounding Teachings
Supporting Teachings for better
understanding though without
direct reference to ‘Stream-Enterer’.
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Chapter 28
The Noble Eight Fold Path
The Way of Practice Leading to the
Elimination of Discontentedness
And what, Monks, is The Noble Truth of the Way of Practice Leading to the
Elimination of Discontentedness?
It is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right
Speech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right
Concentration.
And what, Monks, is Right View?
It is, Monks, the wisdom of discontentedness, the wisdom of the cause of
discontentedness, the wisdom of the elimination of discontentedness, and
the wisdom of the way of practice leading to the elimination of
discontentedness. This is called Right View.
And what, Monks, is Right Intention?
The intention of renunciation, the intention of non-ill-will, the intention of
harmlessness. This, Monks, is called Right Intention.
And what, Monks, is Right Speech?
Refraining from lying, refraining from slander, refraining from harsh speech,
refraining from frivolous speech. This is called Right Speech.
And what, Monks, is Right Action?
Refraining from taking life, refraining from taking what is not given, refraining
from sexual misconduct. This is called Right Action.
And what, Monks, is Right Livelihood?
Here, Monks, the Noble Disciple, having given up wrong livelihood, keeps
himself by Right Livelihood.
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And what, Monks, is Right Effort?
Here, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts
his mind and strives to prevent the arising of unarisen evil unwholesome
mental states. He rouses his will, makes an effort, stirs up energy, exerts his
mind and strives to overcome evil unwholesome mental states that have
arisen. He rouses his will, makes an effort, stirs up energy, exerts his mind
and strives to produce unarisen wholesome mental states. He rouses his will,
makes an effort, stirs up energy, exerts his mind and strives to maintain
wholesome mental states that have arisen, not to let them fade away, to
bring them to greater growth, to the full perfection of development. This is
called Right Effort.
And what, Monks, is Right Mindfulness?
Here, Monks, a Monk resides reflecting on body as body, dedicated, clearly
aware and mindful, having put aside craving and worry for the world; he
resides reflecting on feelings as feelings, dedicated, clearly aware and
mindful, having put aside craving and worry for the world; he resides
reflecting on mind as mind, dedicated, clearly aware and mindful, having put
aside craving and worry for the world; he resides reflecting on mental objects
as mental objects, dedicated, clearly aware and mindful, having put aside
craving and worry for the world. This is called Right Mindfulness.
And what, Monks, is Right Concentration?
Here, a Monk, distant from sense-desires, distant from unwholesome mental
states, enters and resides in the first Jhāna, which is with thinking and
pondering, based in seclusion, filled with excitement and joy. And with the
subsiding of thinking and pondering, by gaining inner tranquility and oneness
of mind, he enters and resides in the second Jhāna, which is without thinking
and pondering, based in concentration, filled with excitement and joy. And
with the fading away of excitement, remaining imperturbable (unable to be
upset or excited; calm; serene), mindful and clearly aware, he experiences in
himself the joy of which the Noble Ones say:
'Peaceful is he who resides with equanimity and mindfulness', he enters the
third Jhāna. And, having given up pleasure and pain, and with the fading
away of former gladness and sadness, he enters and resides in the fourth
Jhāna, which is beyond pleasure and pain, and purified by equanimity and
mindfulness. This is called Right Concentration.
And that, Monks, is called the way of practice leading to the elimination of
discontentedness.
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(Reference: DN 22)


In this Teaching from Gotama Buddha, he shares The Eight Fold Path.
The Eight Fold Path is the complete solution to solving the problem of the unEnlightened
mind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the
elimination of discontentedness.”
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
What are the Jhānas and how can I experience them?
The Jhānas are preliminary phases the mind experiences as it is making its way to
Enlightenment, and prior to the first Stage of Enlightenment.
When the mind is in the Jhānas, there are heightened qualities that are experienced,
which are needed in order to fully develop the mind and experience Enlightenment. These
are referred to as “the Jhānas”.
Without experiencing the Jhānas, a Practitioner would have no ability to attain
Enlightenment, or even the first Stage of Enlightenment.
The Jhānas are oftentimes misunderstood, especially outside of Asia.
Oftentimes people think that the Jhānas are only experienced through the practice of
meditation and, that the Jhānas are turned "on or off” while in meditation or in daily life.
This misunderstanding leads to the inability to experience these heightened qualities of
mind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual
continues to stay trapped in the unEnlightened state experiencing sadness, anger,
frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,
jealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck
in this continuous cycle of discontent feelings due to its lack of wisdom of The Path to
Enlightenment.
I will demystify the Jhānas and help you to understand what they are and how to
experience them so that you can escape the constant struggles and difficulties of the
unEnlightened mind.
(Please read further if you are interested in learning this important Teaching so that the
mind can become free of these strong feelings and others.)
—————
As mentioned, the Jhānas are heightened qualities that are experienced as one is
progressing on The Path to Enlightenment. These are heightened qualities of awareness
(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial
qualities of mind that are needed to experience progress on The Path to Enlightenment
and Enlightenment itself.
A Practitioner would be unable to experience Enlightenment without these heightened
qualities developed and acquired in the Jhānas.
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The Jhānas are experienced through learning, reflecting on (i.e. independently
verifying), and practicing The Eight Fold Path.
The Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to
Enlightenment. If you are interested in experiencing Enlightenment through The Teachings
of The Buddha, you would need to know The Eight Fold Path, inside and out, backwards
and forwards, up and down, left and right. And, you would need to learn The Eight Fold
Path through the original Words of The Buddha with guidance from a Teacher while you
retain the responsibility for your own learning and growth.
It is putting together all the individual factors of The Eight Fold Path that the mind will
move into, and reside in, the Jhānas.
Yes, one will need to meditate to experience the Jhānas but, it is not only meditation that
one needs to learn and practice to experience the Jhānas. There are many other aspects
of The Path to Enlightenment than only meditation, which are described in The Eight Fold
Path, and all of these factors are needed to make progress towards Enlightenment to
include, experiencing the Jhānas.
Meditation is one aspect of one factor in The Eight Fold Path. If you did the math, that
means that meditation is about 6% of The Path to Enlightenment. There is much more to
experiencing Enlightenment than only meditation. There is much more to experiencing the
Jhānas than only meditation.
Unfortunately, many people are misunderstanding, thinking that The Buddha sat under a
tree, meditated, and instantly got to Enlightenment. This is just untrue and a significant
misunderstanding. You can know this is true through The Words of The Buddha and his
important Teachings.
“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the
contrary, final knowledge is achieved by gradual training, by gradual practice, by
gradual progress.” (Reference: MN 70.22)
An Enlightened being would have attained “final knowledge” through acquiring wisdom,
by learning, reflecting (i.e. independently verifying), and practicing The Teachings of The
Buddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.
Final Knowledge = Enlightenment
Enlightenment is not achieved “all at once”.
You can independently verify that Enlightenment is not experienced “all at once” or
instantly because, everything you have ever accomplished in life has been through
gradual training, gradual practice, and gradual progress, just like The Buddha is sharing in
this important Teaching. It took The Buddha six (6) years to attain Enlightenment.
Think about learning to read, write, and speak English, did it happen all at once? Think
about the job or occupation that you perform, was your wisdom and skills acquired “all at
once”?
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No, of course not.
Therefore, you can understand how acquiring wisdom to attain Enlightenment does not
occur “all at once”. The Words of The Buddha are sharing this important Teaching and,
you can independently verify it for yourself. All of The Teachings of The Buddha are
independently verifiable and is how a Practitioner would need to progress on The Path to
Enlightenment to actually experience Enlightenment. It is through gradual training and
gradual practice that leads to gradual progress of acquiring wisdom and awakening to the
Enlightened mental state.
So, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not
experienced only in meditation.
These are The Words of The Buddha on the Jhānas.
“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,
distant from unwholesome mental states, enters and resides in the first Jhāna, which is
with thinking and pondering, based in seclusion, filled with excitement and joy. And with
the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,
he enters and resides in the second Jhāna, which is without thinking and pondering,
based in concentration, filled with excitement and joy. And with the fading away of
excitement, remaining imperturbable (unable to be upset or excited; calm; serene),
mindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:
‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.
And, having given up pleasure and pain, and with the fading away of former gladness and
sadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,
and purified by equanimity and mindfulness. This is called Right Concentration.”
(Reference: DN 22)
The Buddha describes the four (4) Jhānas in multiple places within his Teachings. There
are only four (4) Jhānas, even though you will see different numbers being taught by other
people who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you
can see in his original words.
The Buddha describes the four (4) Jhānas in the same way in each Teaching. However,
this is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is
where he describes the Jhānas, in detail, and this is where the misunderstandings in the
world are originating as people are not understanding what was taught by The Buddha.
Right Concentration is accomplished through a well developed meditation practice and
practicing “singleness of mind” in daily life. The Buddha describes how to practice Right
Concentration as part of The Path to Enlightenment in many of his other Teachings, which
all integrate into The Eight Fold Path.
So, because Right Concentration is to practice meditation and developing singleness of
mind, some people are misunderstanding the Jhānas as only being experienced in
meditation and is something that is turned “on and off”.
This is confusing many people and leading to the inability to experience the Jhānas and
Enlightenment.
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As you can see in the original Words of The Buddha, he is describing enhanced qualities
of mind that the mind “enters and resides” in as part of his description of the Jhānas.
The mind “resides” in the Jhānas.
He is describing the Jhānas as part of The Eight Fold Path because this is the byproduct
or benefit, of practicing the entire core and central Teaching of The Buddha, The Eight
Fold Path, which will guide you in training the mind to experience the Jhānas and attain
Enlightenment.
One enhanced quality of mind that is experienced in the second Jhāna includes “oneness
of mind” or “unification of the mind”.
In the unEnlightened state, there is a conscious mind and a subconscious mind, both of
these are polluted and need to be purified to experience Enlightenment. However, the
subconscious mind is much more heavily polluted than the conscious mind. A
Practitioner in the unEnlightened state will have some awareness of the conscious mind
but, they will lack awareness of the subconscious mind until, they are experiencing the
second Jhāna.
Oneness of mind, or unification of the mind, is when the conscious mind and
subconscious mind have merged. They have become “one”. The Practitioner will have
“full awareness” of the entire mind, the mind becomes highly introspective being able to
easily look inward. This is sometimes referred to as “the opening of the third eye, divine
eye, or inward looking eye”.
When “oneness of mind” or “unification of mind” is experienced, there will no longer be a
conscious and subconscious mind but instead, there will be just one mind - “oneness of
mind” or “unification of the mind”. And, this enhanced quality is needed in order to purify
the mind. You would be unable to purify the entire mind to attain Enlightenment if there
was no awareness of the entire mind throughout your entire day.
So, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner
needs to experience “oneness of mind” or “unification of the mind” in the second Jhāna.
And, this is an enhanced quality of mind that is experienced at all times during one’s day.
This is not a quality of mind that is only experienced during meditation and it is not an
aspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental
quality. This is true for all the enhanced qualities of the Jhānas. They are experienced at
all times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and
“resides” in the Jhānas.
For anyone who has experienced the Jhānas, they know this to be true.
The translation of the word “Jhāna” is “mental absorption” and “meditative absorption”
because, to experience the Jhānas, a Practitioner will have mentally absorbed a certain
amount of The Teachings of The Buddha and be practicing those Teachings. And, the
Practitioner will have conducted and benefited from a certain amount of meditation. The
mind has mentally “absorbed” The Teachings of The Buddha, and is practicing The
Teachings of The Buddha, to include but not limited to, meditation.
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When a mind has absorbed something and is experiencing improved qualities of mind,
those qualities are not being turned “on or off” nor only experienced during meditation.
These mental qualities are always present, the mind is “residing” in these enhanced
qualities.
The Jhānas are temporary, as the mind can regress out of the Jhānas if the mind
becomes complacent. However, if one continues to remain determined, dedicated, and
diligent, the qualities of the Jhānas will continue to persist in the mind, all the way through
to Enlightenment and while the mind is experiencing Enlightenment.
The Jhānas are not something to boast about nor take pride in. If the mind is becoming
arrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut
that off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of
the Jhānas and, this will hinder any further progress on The Path to Enlightenment.
So in short, you will need to experience the Jhānas to make progress on The Path to
Enlightenment and to attain Enlightenment itself, and this is accomplished through
learning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,
the core and central Teaching of The Buddha that you need to know inside and out to
experience the Jhānas and Enlightenment.
Experiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you
that the mind has put together The Eight Fold Path well enough to experience these
heightened qualities of mind.
The Practitioner will know they are experiencing the Jhānas because they will
notice the improved qualities of mind as described by The Buddha in Right
Concentration of The Eight Fold Path.
When experiencing the Jhānas it is a significant indication that a Practitioner is
making tangible progress on The Path to Enlightenment.
It would be unwise to become arrogant, prideful, or boastful about anything at all, to
include experiencing the Jhānas. If so, those unwholesome aspects of the mind would
only create a lack of further progress on The Path to Enlightenment.
Once a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The
mind is now prepared to fully eradicate all of the pollutions of mind. The needed
enhanced qualities have been acquired and it is time to start focusing on the elimination
of The Ten Fetters starting with, the first three.
Eliminating the first three fetters/taints/pollutions of mind, a Practitioner will then
experience the first Stage of Enlightenment. From the first Stage of Enlightenment, the
mind will no longer regress. In the first Stage of Enlightenment, one has progressed past
the preliminary phases of the Jhānas, where the mind can regress, and is now firmly in
the first Stage of Enlightenment, where the mind will not regress.
But, this is not a time to become complacent but instead, learn, reflect on (i.e.
independently verify), and practice the elimination of The Ten Fetters. Your practice will
need to pivot towards actively learning, reflecting on (i.e. independently verifying), and
practicing to eliminate The Ten Fetters.
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A Practitioner will need to know what is each of The Ten Fetters, what are the symptoms,
how to eliminate the fetters, and how to know they are eliminated. This can all be learned
in one of our annual retreats titled “Purification of The Mind to Attain Enlightenment”. In
this retreat, there are individual classes devoted to learning each individual fetter of The
Ten Fetters.
The Jhānas await you. These improved qualities of mind await you. Enlightenment awaits
you.
The only thing holding you back is your own determination, dedication, and diligence to
learn, reflect (i.e. independently verify), and practice The Path to Enlightenment, based on
The Words of The Buddha, as taught by The Buddha.
Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction
to you. (Reference: SN 43.1)
Be well and enjoy your journey…
To learn more about the Jhānas please see this recorded online class.
https://www.youtube.com/watch?v=wgxpbmW6bO4&list=PLFuun1phKgQn_7rDGqXFDF-
Pz4cRrlBa_&index=3
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Chapter 29
How a Stream-Enterer is Called
Monks, when a Noble Disciple thus understands as they really are the cause
and the passing away of the world, he is then called…
A Noble Disciple who is accomplished in view, (who is) accomplished in
vision, who has arrived at these true Teachings, who sees these true
Teachings, who possesses a trainee’s wisdom, (who possesses) a trainee’s
true wisdom, who has entered the stream of The Teachings, a Noble One
with penetrative wisdom, one who stands squarely before the door to the
Deathless (Enlightenment).
(Reference: SN 12.49)


In this Teaching from Gotama Buddha, he shares a Teaching that distinguishes a “Noble
Disciple” (i.e. a Student who has deeply learned, reflected, and practiced). Remember,
The Buddha referred to Students who deeply learned, reflected, and practiced these
Teachings as “Noble” to distinguish them as having wisdom, moral conduct, and mental
discipline no matter which family they were born into, their status in society, or amount of
wealth. To The Buddha, anyone who was “accomplished in view” was a “Noble Disciple”
because they had made significant progress on The Path to Enlightenment, breaking
through much of the craving, anger, and ignorance (unknowing of true reality),
experiencing a diminished amount of discontentedness.
A Noble Disciple is “accomplished in view”.
A Noble Disciple who is “accomplished in vision” is one who can see clearly. They are
able to see true reality rather than having a distorted view through misperceptions or
judgment of others. They are one “who has arrived at these true Teachings, who sees
these true Teachings, who possesses a trainee’s wisdom, (who possesses) a trainee’s true
wisdom, who has entered the stream of The Teachings, a Noble One with penetrative
wisdom”.
A Noble Disciple sees clearly and is “one who stands squarely before the door to the
Deathless (Enlightenment)” being close to Enlightenment. The deathless is a Practitioner
who has attained Enlightenment and no longer fears death or will experience death but
instead, they understand it is the physical body that dies where the mind separates from
the physical body described as “the breakup of the body” in other Teachings. A
Practitioner who attains Enlightenment will no longer be reborn, thus, they will no longer
experience death described as the “deathless”. They are unable to experience death
again as there will no longer be rebirth.
A Noble Disciple “stands squarely before the door to the Deathless” because they are
close to attaining Enlightenment in this life or some subsequent life.
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Chapter 30
The Ten Fetters
Monks, there are these Ten Fetters.
What ten?
The five lower fetters and the five higher fetters.
And what are the five lower fetters?
(1) Personal existence view,
(2) Doubt,
(3) Wrong behavior and observances,
(4) Sensual desire, and
(5) Ill will.
These are the five lower fetters.
And what are the five higher fetters?
(6) Desire for form,
(7) Desire for formless,
(8) Conceit,
(9) Restlessness, and
(10) Ignorance.
These are the five higher fetters.
These, Monks, are The Ten Fetters.
(Reference: AN 10.13)


In this Teaching from Gotama Buddha, he shares The Ten Fetters.
The Ten Fetters are the ten (10) individual aspects of the mind that need to be eliminated
to attain Enlightenment. The word “fetter” is defined as: “a chain or shackle used to
restrain a prisoner, typically placed around the ankles”. The Ten Fetters are essentially
keeping a being trapped in The Cycle of Rebirth bound to the endless cycle of continuous
rebirth experiencing discontentedness over countless lives.
It is not until one eliminates The Ten Fetters that a being's mind is liberated from
discontentedness and The Cycle of Rebirth. A fetter can also be referred to as a taint or
pollution of the mind. A taint is an impure quality of the mind and is why these need to be
eliminated to attain Enlightenment. The Ten Fetters pollute the mind not allowing us to
experience the brightness and radiance of the Enlightened mind.
These are “The Ten Fetters”. These are the chains that bind us into The Cycle of Rebirth
and to multiple lifetimes of experiencing continuous discontentedness. You must
eliminate these and practice The Seven Factors of Enlightenment to attain Enlightenment
- along with many other Teachings as part of The Eight Fold Path.
The Ten Fetters
Lower Fetters
1.) Personal existence view
(Eliminating the concept of a permanent self from the mind.
Realization of The Universal Truth of Non-self.)
2.) Doubt
(Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.
Confidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain
Enlightenment.)
3.) Wrong behavior and observances
(Elimination of the mind’s belief that rites, rituals,
ceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed practice of
The Eight Fold Path.)
4.) Sensual desire
(Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears,
nose, tongue, body, and the mind.)
5.) Ill will
(Elimination of hostility, hatred, anger, aggression, resentment, frustration, irritation,
annoyance, etc.)
Higher Fetters
6.) Desire for form
(Elimination of desire for existence in the form realms; Animal or Human.
Elimination of the fear of death.)
7.) Desire for the formless
(Elimination of desire for existence in the formless realms; Hell,
Afflicted Spirits, or Heaven.)
8.) Conceit
(Elimination of arrogance, pride, judging, measuring or comparing as superior or inferior to
others. Ego is completely dissolved.)
9.) Restlessness
(Elimination of confused, distracted, worried, anxious, restless state of mind the
opposite of “singleness of mind”.)
10.) Ignorance
(Elimination of delusion or unknowing of true reality through acquiring wisdom. Learn,
reflect, and practice of The Teachings of The Buddha, such as, The Three Universal Truths, The Four Noble
Truths, The Eight Fold Path, The Five Precepts, The Three Wholesome/Unwholesome Roots, The Natural
Law of Kamma, The Cycle of Rebirth, etc. all detailed later in this book and book series.)
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These are referred to as the “lower fetters” and “higher fetters” because a Practitioner
would need to work through eliminating all the “lower fetters” to move through the
attainment of the first, second, and third Stages of Enlightenment as a Stream-Enterer,
Once-Returner, and Non-Returner, respectively.
But, to actually attain Enlightenment a Practitioner would need to eliminate all the “lower
fetters” and “higher fetters” to be an Arahant or attain Arahantship. This is when the mind
is actually considered to be Enlightened.
The Four Stages of Enlightenment
A Stream-Enterer (returning to human realm no more than 7 times) is:
Free From:
1. Personal existence view
2. Doubt
3. Wrong behavior and observances
A Once-Returner (returns to human realm only one time) is:
Free From:
1. Personal existence view
2. Doubt
3. Wrong behavior and observances
Greatly Thinned:
4. Sensual desire
5. Ill will
A Non-Returner (does not return to human realm) is:
Free From:
1. Personal existence view
2. Doubt
3. Wrong behavior and observances
4. Sensual desire
5. Ill will
An Arahant is free from all of the five lower fetters and the five higher fetters, which
are:
1. Personal existence view
2. Doubt
3. Wrong behavior and observances
4. Sensual desire
5. Ill will
6. Desire for form
7. Desire for the formless
8. Conceit
9. Restlessness
10. Ignorance
124


Chapter 31
The Noble Method is to
Understand Dependent Origination
And what is the noble method that he has clearly seen and thoroughly
penetrated with wisdom?
Here, Householder, the Noble Disciple attends closely and carefully to
dependent origination itself thus:
When this exists, that comes to be;
with the arising of this, that arises.
When this does not exist, that does not come to be;
with the elimination of this, that is eliminated.
That is:
With ignorance as condition, volitional formations [come to be];
with volitional formations as condition, consciousness;
with consciousness as condition, name-and-form;
with name-and-form as condition, the six sense bases;
with the six sense bases as condition, contact;
with contact as condition, feeling;
with feeling as condition, craving;
with craving as condition, clinging;
with clinging as condition, existence;
with existence as condition, birth;
with birth as condition, aging-and-death, sorrow, grief, pain,
displeasure, and despair come to be.
Such is the cause of this whole mass of discontentedness.
But with the remainderless fading away and elimination of ignorance
(unknowing of true reality) comes elimination of volitional formations
(choices/decisions);
with the elimination of volitional formations, elimination of
consciousness;
with the elimination of consciousness comes elimination of name-and-
form;
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with the elimination of name-and-form comes elimination of the six
sense bases;
with the elimination of the six sense bases comes elimination of
contact;
w ith the elimination of contact comes elimination of feeling;
w ith the elimination of feeling comes elimination of craving;
w ith the elimination of craving comes elimination of clinging;
with the elimination of clinging comes elimination of existence;
with the elimination of existence comes elimination of birth;
with the elimination of birth comes elimination of aging-and-death,
sorrow, grief, pain, displeasure, and despair is eliminated.
Such is the elimination of this whole mass of discontentedness.
This is the noble method that he has clearly seen and thoroughly penetrated
with wisdom.
(Reference: SN 12.41)
In this Teaching from Gotama Buddha, he shares another description of Dependent
Origination as described in Chapter 14 of this book.
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Chapter 32
The Little Bit of Soil in the Fingernail
Monks, what do you think which is more: the little bit of soil that I have taken
up in my fingernail or this great earth?
‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly
Enlightened One has taken up in his fingernail is insignificant. Compared to
the great earth, that little bit of soil is not calculable, does not bear
comparison, does not amount even to a fraction.’
So too, Monks, for a Noble Disciple, a person accomplished in view who has
made the breakthrough, the discontentedness that has been destroyed and
eliminated is more, while that which remains is insignificant.
Compared to the former mass of discontentedness that has been destroyed
and eliminated, the latter is not calculable, does not bear comparison, does
not amount even to a fraction, as there is a maximum of seven more lives.
He is one who understands as it really is: ‘This is discontentedness’; ‘This is
the cause of discontentedness’; ‘This is the elimination of discontentedness’;
‘This is the way leading to the elimination of discontentedness’.
Therefore, Monks, an effort should be made to understand: ‘This is
discontentedness’; an effort should be made to understand: ‘This is the
cause of discontentedness’; an effort should be made to understand: ‘This is
the elimination of discontentedness’; an effort should be made to
understand: ‘This is the way leading to the elimination of discontentedness.’
(Reference: SN 56.51)


In this Teaching from Gotama Buddha, he shares how the amount of discontentedness
that has been eliminated by a “Noble Disciple accomplished in view” is more than the
insignificant amount that still remains.
The Buddha uses an analogy to describe just how insignificant the amount of
discontentedness remaining in the mind of a Noble Disciple is related to the
discontentedness that has been eliminated through learning, reflecting, and practicing
these Teachings.
The soil of the entire earth represents all the discontentedness that has been eliminated
by a Noble Disciple while the amount of soil under The Buddha’s fingernail represents the
amount of discontentedness that still remains in the mind.
The Buddha explains “Compared to the former mass of discontentedness that has been
destroyed and eliminated, the latter is not calculable, does not bear comparison, does not
amount even to a fraction, as there is a maximum of seven more lives”.
With each being who is alive today having had countless previous lives, the amount of
discontentedness experienced in the past has been massive and extensive but, the
amount of discontentedness that remains to be eliminated “is not calculable, does not
bear comparison, does not amount even to a fraction” because the being who is a
Stream-Enterer will attain Enlightenment in “a maximum of seven more lives”.
A Noble Disciple will deeply understand and be practicing The Four Noble Truths. The
Buddha makes that clear with this Teaching, “He is one who understands as it really is:
‘This is discontentedness’; ‘This is the cause of discontentedness’; ‘This is the elimination
of discontentedness’; ‘This is the way leading to the elimination of discontentedness’”.
He then encourages other Students who are not “accomplished in view”, having not
attained the first Stage of Enlightenment as a Stream-Enterer, to make an effort to
breakthrough to The Four Noble Truths with this Teaching. “Therefore, Monks, an effort
should be made to understand: ‘This is discontentedness’; an effort should be made to
understand: ‘This is the cause of discontentedness’; an effort should be made to
understand: ‘This is the elimination of discontentedness’; an effort should be made to
understand: ‘This is the way leading to the elimination of discontentedness’”.
A Teacher can support and encourage Students to learn, reflect, and practice these
Teachings but it is the Student who will need to apply the effort and energy through
determination, dedication, and diligence to learn, reflect, and practice these Teachings to
experience the results of a peaceful, calm, serene, and content mind with joy -
permanently. The mind can completely and entirely eliminate 100% of all
discontentedness through applying effort towards the attainment of Enlightenment.
Every Practitioner will need to do the work to experience the results.
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Chapter 33
The Achievement of Other Communities Cannot
Compare with the Achievement of a
Noble Disciple
Monks, suppose that a man would place on Sineru, the king of mountains,
seven grains of gravel the size of mung beans. What do you think, Monks,
which is more: the seven grains of gravel the size of mung beans that have
been placed there or Sineru, the king of mountains?
‘Venerable Sir, Sineru, the king of mountains, is more. The seven grains of
gravel the size of mung beans are insignificant. They do not amount to a
hundredth part, or a thousandth part, or a hundred thousandth part of Sineru,
the king of mountains.’
So too, Monks, the achievements of Ascetics, Brāhmins, and wanderers of
other communities do not amount to a hundredth part, or a thousandth part,
or a hundred thousandth part of the achievement of a Noble Disciple, a
person accomplished in view who has made the breakthrough.
So great in achievement, Monks, is a person accomplished in view, so great
in direct knowledge (experience).
(Reference: SN 13.11)


In this Teaching from Gotama Buddha, he shares a Teaching that compares a Noble
Disciple to Ascetics, Brāhmins, and wanderers of other communities.
Keep in mind that during the lifetime of The Buddha, there were many different groups
claiming they had The Teachings that lead to Enlightenment when in reality it was The
Buddha’s Teachings that lead to Enlightenment and he knew that, but not everyone else
did. So there were still people who continued to learn and practice the teachings of other
communities.
In this Teaching, The Buddha is contrasting the progress on The Path to Enlightenment
for a Noble Disciple who is “accomplished in view” with “Ascetics, Brāhmins, and
wanderers of other communities”. He explains that through an analogy described as
“seven grains of gravel the size of mung beans” compared to the size of an entire
mountain named “Sineru”.
The “seven grains of gravel the size of mung beans” represent the wisdom and progress
of “Ascetics, Brāhmins, and wanderers of other communities” while the size of the entire
mountain named “Sineru” represents a “Noble Disciple accomplished in view”.
The Buddha praises those who are accomplished in view referring to them as “Noble
Disciples” or we might think of them as “close Students who have studied well and made
significant progress on The Path to Enlightenment”.
A Noble Disciple is “a person accomplished in view who has made the breakthrough” to
The Four Noble Truths. Once a Practitioner deeply learns, reflects, and practices The Four
Noble Truths, they are well on their way to being “accomplished in view” and
experiencing “the breakthrough” to understand discontentedness, the cause of
discontentedness, the elimination of discontentedness, and the way leading to the
elimination of discontentedness.
For a Practitioner who has made this breakthrough to establish Right View based on The
Four Noble Truths, they will then be able to continue to learn and practice to progress
towards the attainment of Enlightenment.
“So great in achievement, Monks, is a person accomplished in view, so great in direct
knowledge (experience)” that they will be well ahead of other “Ascetics, Brāhmins, and
wanderers of other communities”.
It is The Buddha’s Teachings that have stood the test of time and remain capable of
guiding all beings to Enlightenment. A Buddha has already done the hard work of figuring
out how to attain Enlightenment. You just need to learn and practice his Teachings to
improve the condition of the mind and your life on The Path to Enlightenment.
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Chapter 34
A Noble One with Developed Sense Bases
And how, Ānanda, is one a Noble One with developed sense bases?
Here, Ānanda, when a Monk sees a form with the eye, hears a sound with
the ear, smells an odor with the nose, tastes a flavor with the tongue,
touches a physical object with the body, recognizes a mental object with the
mind, there arises in him what is agreeable, there arises what is disagreeable,
there arises what is both agreeable and disagreeable.
If he should aspire: ‘May I reside perceiving the unrepulsive in the repulsive,’
he resides perceiving the unrepulsive in the repulsive.
If he should aspire: ‘May I reside perceiving the repulsive in the unrepulsive,’
he resides perceiving the repulsive in the unrepulsive.
If he should aspire: ‘May I reside perceiving the unrepulsive in the repulsive
and the unrepulsive,’ he resides perceiving the unrepulsive in that.
If he should aspire: ‘May I reside perceiving the repulsive in the unrepulsive
and the repulsive,’ he resides perceiving the repulsive in that.
If he should aspire: ‘May I, avoiding both the repulsive and unrepulsive,
reside in equanimity, mindful and fully aware,’ he resides in equanimity
towards that, mindful and fully aware.
Ānanda, that is how one is a Noble One with developed sense bases.
(Reference: MN 152)


In this Teaching from Gotama Buddha, he shares how a Noble One has developed The
Six Sense Bases to be unaffected by contact through The Six Sense Bases which may be
perceived as agreeable and disagreeable or unrepulsive and repulsive.
A Practitioner who has deeply trained the mind understands that the mind chasing the
objects of its affection for pleasant feelings through The Six Sense Bases is the cause of
discontentedness. The mind has “sensual desire” craving/desiring for contact with
agreeable objects to produce pleasant feelings. If the mind gets what it wants, pleasant
feelings arise. If the mind does not get what it wants, painful feelings arise. This is the
primary problem of the unEnlightened mind that causes discontentedness.
A Noble One, or Noble Disciple, will understand this problem in the unEnlightened mind
and be actively training it to no longer chase after the objects of its affections through The
Six Sense Bases for pleasant feelings as this would only be welcoming and inviting in the
painful feelings when the mind is unable to acquire the objects of its affections due to
impermanence. A Noble One will be training the mind to eliminate the creation of inner
feelings based on impermanent conditions.
(1) If he should aspire: ‘May I reside perceiving the unrepulsive in the repulsive,’ he
resides perceiving the unrepulsive in the repulsive: The Buddha is advising Practitioners
to not allow painful feelings to arise by disagreeable contact through The Six Sense
Bases. Instead, a Practitioner should train the mind that what it considers to be repulsive,
to not experience painful feelings through actively training the mind to reside unaffected
by disagreeable contact.
When the mind experiences disagreeable contact through any of The Six Sense Bases,
whether it be a form, sound, odor, flavor, physical object, or mental object, do not allow
the mind to react with strong feelings but instead, train it not to experience painful
feelings by disagreeable contact. If painful feelings start to arise due to disagreeable
contact, cut that off and let it go. Train the mind to reside in the middle, unaffected by
disagreeable contact through considering the contact to not be desirable (i.e. perceiving
the unrepulsive in the repulsive).
(2) If he should aspire: ‘May I reside perceiving the repulsive in the unrepulsive,’ he
resides perceiving the repulsive in the unrepulsive: The Buddha is advising Practitioners
to not allow pleasant feelings to arise by agreeable contact through The Six Sense Bases.
Instead, a Practitioner should train the mind that what it considers to be unrepulsive, to
not experience pleasant feelings through actively training the mind to reside unaffected by
agreeable contact.
When the mind experiences agreeable contact through any of The Six Sense Bases,
whether it be a form, sound, odor, flavor, physical object, or mental object, do not allow
the mind to react with strong feelings but instead, train it not to experience pleasant
feelings by agreeable contact. If pleasant feelings start to arise due to agreeable contact,
cut that off and let it go. Train the mind to reside in the middle, unaffected by agreeable
contact through considering the contact to not be desirable (i.e. perceiving the repulsive
in the unrepulsive).
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(3) If he should aspire: ‘May I reside perceiving the unrepulsive in the repulsive and the
unrepulsive,’ he resides perceiving the unrepulsive in that: The Buddha is advising
Practitioners to not allow pleasant feelings to arise by agreeable or disagreeable contact
through The Six Sense Bases. Instead, a Practitioner should train the mind that what it
considers to be unrepulsive or repulsive, to not experience pleasant feelings through
actively training the mind to reside unaffected by agreeable or disagreeable contact.
When the mind experiences agreeable or disagreeable contact through any of The Six
Sense Bases, whether it be a form, sound, odor, flavor, physical object, or mental object,
do not allow the mind to react with strong feelings but instead, train it not to experience
pleasant feelings by agreeable or disagreeable contact. If pleasant feelings start to arise
due to agreeable or disagreeable contact, cut that off and let it go. Train the mind to
reside in the middle, unaffected by agreeable or disagreeable contact through considering
the contact to not be desirable (i.e. perceiving the unrepulsive in the repulsive and the
unrepulsive).
(4) If he should aspire: ‘May I reside perceiving the repulsive in the unrepulsive and the
repulsive,’ he resides perceiving the repulsive in that: The Buddha is advising Practitioners
to not allow painful feelings to arise by disagreeable or agreeable contact through The Six
Sense Bases. Instead, a Practitioner should train the mind that what it considers to be
repulsive or unrepulsive, to not experience painful feelings through actively training the
mind to reside unaffected by disagreeable or agreeable contact.
When the mind experiences disagreeable or agreeable contact through any of The Six
Sense Bases, whether it be a form, sound, odor, flavor, physical object, or mental object,
do not allow the mind to react with strong feelings but instead, train it not to experience
painful feelings by disagreeable or agreeable contact. If painful feelings start to arise due
to disagreeable or agreeable contact, cut that off and let it go. Train the mind to reside in
the middle, unaffected by disagreeable or agreeable contact through considering the
contact to not be desirable (i.e. perceiving the repulsive in the unrepulsive and the
repulsive).
(5) If he should aspire: ‘May I, avoiding both the repulsive and unrepulsive, reside in
equanimity, mindful and fully aware,’ he resides in equanimity towards that, mindful and
fully aware: The Buddha is advising Practitioners to not allow painful feelings or pleasant
feelings to arise through The Six Sense Bases residing with “equanimity, mindful, and fully
aware”. A Practitioner should train the mind that what it considers to be repulsive or
unrepulsive, to not experience painful feelings or pleasant feelings through actively
training the mind to reside unaffected through practicing equanimity, mindfulness, and
concentration.
When the mind experiences disagreeable or agreeable contact through any of The Six
Sense Bases, whether it be a form, sound, odor, flavor, physical object, or mental object,
do not allow the mind to react with strong feelings but instead, train it to practice
equanimity, mindfulness, and concentration so that one can access wisdom. If painful
feelings or pleasant feelings start to arise due to disagreeable or agreeable contact, cut
that off and let it go. Train the mind to reside in the middle, unaffected by disagreeable or
agreeable contact through considering the contact to not be desirable avoiding both
painful feelings and pleasant feelings (i.e. avoiding both the repulsive and unrepulsive).
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Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,
especially in a difficult situation; treating everyone impartially.
Equanimity is the remedy for an overactive mind that has restlessness and worry.
Equanimity will also assist a Practitioner to eliminate measuring and comparing beings
treating all beings equally.
As you experience life, it is important to practice equanimity in all situations. Mental
calmness, composure, and evenness of temper while treating everyone impartially without
judgment, are mental states that will help you trust all beings.
Right Mindfulness: Mindfulness is to be aware of the mind in the present moment, not
allowing the mind to live in the past or the future. To purify the mind, you will need to have
awareness of mind and what currently exists in the mind. Additionally, to apply Right
Effort you will need to have full awareness of the mind at all times. This is developed
gradually over time.
For a Practitioner who is just starting out, you can think of Right Mindfulness as
“awareness of mind”. However, as you progress in this book series and seek guidance
with a Teacher, a Practitioner will need to learn and practice The Four Foundations of
Mindfulness.
These are explored in the book “Breathing Mindfulness Meditation” (Volume 7) of this
same book series.
For completeness, The Four Foundations of Mindfulness will be listed here and then
Teachings on these will be found in the book “Breathing Mindfulness Meditation” (Volume
7) of this same book series and through training classes with the author of this book
series.
A Practitioner can consider Right Mindfulness as “awareness of mind” until they are able
to more fully explore The Four Foundations of Mindfulness and develop these in their life
practice.
What Are The Four Foundations of Mindfulness?
The Four Foundations of Mindfulness are four aspects of awareness the mind needs to
develop to have "awareness of mind”, then, actively and skillfully work with arising
unwholesome thoughts, ideas, and feelings to eliminate them from ever arising again.
It is through developing awareness of bodily sensations, feelings, conditions of the mind,
and mental objects that the mind can then eliminate unwholesome qualities and cultivate
wholesome qualities.
Through developing The Four Foundations of Mindfulness, a Practitioner can then more
readily and actively "cut off the thoughts" and "let them go" training the mind to eliminate
discontentedness.
Rather than allowing the mind to become polluted with unwholesome feelings, conditions
of the mind, or mental objects, a Practitioner can instead cut off and let go of any arising
thoughts, ideas, and feelings when they are only bodily sensations.
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This allows the mind to not experience the pollution of arising unwholesomeness and
trains the mind so that unwholesome thoughts, ideas, and feelings no longer arise at all.
Without The Four Foundations of Mindfulness, a Practitioner would not be aware of the
bodily sensations, or the resulting feelings, conditions of the mind, and mental objects to
then be able to cut off and let go of the unwholesome thoughts, ideas, and feelings prior
to polluting the mind so that eventually, they will never arise.
Through developing The Four Foundations of Mindfulness a Practitioner will be able to
get to the point in their training that through the constant cutting off of unwholesome
thoughts, ideas, and feelings that the mind can reside peaceful, calm, serene, and
content with joy because unwholesomeness will never arise.
It is the constant cutting off sooner and sooner that the mind can experience liberation
through the non-arising unwholesome thoughts, ideas, and feelings. The mind will
eventually get tired and will submit to never arise unwholesome thoughts, ideas, or
feelings.
The non-arising of unwholesome thoughts, ideas, and feelings is experienced through a
well liberated mind - an Enlightened mind.
The Four Foundations of Mindfulness
Body as Body Observing/Awareness of
Bodily Sensations
Feelings as Feelings Observing/Awareness of
Feelings
Mind as Mind Observing/Awareness of
Conditions of the Mind
Mental Objects as Mental Objects Observing/Awareness of
Mental Objects
To develop awareness of mind, you should not allow the mind to be lost in daydreams,
anticipation, indulgences, worry, or dwell in other discontent feelings. With awareness of
the mind that the mind is not in the present moment during daily life, cut off those
thoughts and bring the mind to the present moment.
Cultivating mindfulness or awareness of mind is accomplished through meditation
practices and carried into everyday life through implementing awareness of the mind in
each moment of your normal activities.
To cultivate mindfulness, you will need to learn Breathing Mindfulness Meditation in the
positions of seated, lying, standing, or walking. Breathing Mindfulness Mediation and the
four (4) body positions for meditation are described in the Chapter titled “Meditation:
Developing Your Practice” (Chapter 11). Using Breathing Mindfulness Meditation, you can
establish mindfulness or awareness of bodily sensations, feelings, condition of the mind,
and mental objects while learning to “let them go” to eliminate discontentedness.
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If you continue to have reoccurring thoughts during the day or during your meditation
sessions, a Practitioner could find the “cravings/desires/attachments” of why this
discontentedness exists and learn how to eliminate them from the mind with the guidance
of a Teacher.
Eliminating cravings/desires/attachments will clear the mind and uncover your ability to
“concentrate”, in the present moment. Right Concentration is the last and final step of
practicing the entire Eight Fold Path.
The word “mindfulness” or “mindful” has become a popular word as part of common
language. The use of the word “mindfulness” or “mindful” is most often being used in
replace of “careful”.
While the vast majority of the world is using these words in a different way than that of
The Buddha, it is important that you understand and use the word “mindfulness” and
“mindful” in the same way as Gotama Buddha. This will bring the mind to a better
understanding of The Path to Enlightenment and allow you to cultivate the mind to attain
Enlightenment. Even though others may choose to misunderstand this word and use it in
replace of “careful”, now that you understand the definition of this word more deeply, you
can use it as described as part of The Eight Fold Path so that you can train the mind
based on these Teachings.
Mindfulness is “awareness of mind”.
Be sure to continually practice “Right Mindfulness” during all waking moments.
Implement mindfulness into your daily life in all that you do. This will assist you to be
aware of the mind, clear the mind of cravings/desires/attachments to the past or future,
and to eliminate aversion, thus allowing the mind to reside in the present moment being
“satisfied with what is” with a more peaceful, calm, serene, and content mind with joy.
Right Concentration: Concentration is the practice of meditation and a by-product of a
clear and pure mind that is practicing the entire Eight Fold Path. A mind that has
eliminated cravings/desires/attachments along with practicing all these Teachings will
have a focus and high degree of concentration. This is referred to as “singleness of
mind”.
Right Concentration, or singleness of mind, is developed and maintained with a
consistent and regular practice of The Eight Fold Path including a well established
meditation practice to train the mind.
Through training the mind in Breathing Mindfulness Meditation, a Practitioner applies
Right Effort to develop Right Mindfulness training the mind to “let go” to eliminate craving
(mental longing with a strong eagerness). As a result, the mind becomes more aware and
concentrated. Then, in daily life one should train the mind to only focus on one thing at a
time to develop higher degrees of concentration or “singleness of mind”.
It is not physically possible for the mind to do more than one thing at a time. If a
Practitioner attempts to do multiple things at one time through “multi-tasking”, you are
essentially training the mind to rapidly cycle from one task to another. The mind is not
actually doing multiple tasks at one time but instead is being trained to become
overactive cycling through tasks so quickly, it will find it challenging to do any particular
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task well. The mind will then lack concentration and find that from the over stimulation
that it is difficult to calm and relax the mind at other times in your day.
Through training the mind to do only one task at a time, a Practitioner will increase their
productivity because each task will be done well with wholesome decisions and
wholesome results (i.e. wholesome Kamma). You will not need to clean up any situations
where you rushed through the decision making process producing unwholesome results.
Instead, each decision will produce wholesome results because it was executed with
Right Effort, Right Mindfulness, and Right Concentration.
The mind needs to take the effort to develop singleness of mind performing tasks one-by-
one with full awareness of mind so that the mind can have well developed concentration
ensuring the best possible outcome.
The increased and high degree of focus, concentration, and memory with clarity of mind
is attained through a well developed practice of The Eight Fold Path but more specifically
through daily training in meditation and through practicing “singleness of mind” in daily
life. Performing one task at a time in daily life over a consistent long term basis is a
practice of “singleness of mind” and will readily develop Right Concentration outside of
one’s meditation sessions.
A Practitioner uses meditation to train the mind but then moves the benefits of these
sessions into daily life through their life practice. Focusing the mind on the breath in
Breathing Mindfulness Meditation trains the mind to have singleness of mind. Then, the
Practitioner will need to apply the effort to ensure they are only performing one task at a
time throughout their day in daily life. This fully brings the mind into the present moment
through fully practicing singleness of mind in-and-out of meditation to accomplish the
goal of Right Concentration.
A Practitioner then benefits from the increased and high degree of focus, concentration,
and memory with clarity of mind being able to apply them to your personal and
professional life creating beneficial outcomes.
Detailed explanation of The Eight Fold Path to include Right Mindfulness and Right
Concentration is available in this same book series found in Chapter 5 of the book
“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).
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Chapter 35
Difference in Understanding of Teachings
Between A Stream-Enterer and An Arahant
(First Discourse)
Monks, there are these five aggregates subject to clinging.
What five?
(1) The form aggregate subject to clinging,
(2) The feeling aggregate subject to clinging,
(3) The perception aggregate subject to clinging,
(4) The volitional formations (choices/decisions) aggregate subject to
clinging,
(5) The consciousness aggregate subject to clinging.
When, Monks, a Noble Disciple understands as they really are the cause
and the disappearance, the gratification, the danger, and the escape in the
case of these five aggregates subject to clinging.
Monks, then he is called a Noble Disciple who is a Stream-Enterer, no
longer bound to the nether world, fixed in destination, with Enlightenment as
his destination.
When, Monks, having understood as they really are the cause and the
disappearance, the gratification, the danger, and the escape in the case of
these five aggregates subject to clinging…
A Monk is liberated by non-clinging, then he is called a Monk who is an
Arahant, one whose taints are destroyed, who has lived the holy life, done
what had to be done, laid down the burden, reached his own goal,
completely destroyed the fetters of existence, one completely liberated
through final knowledge (wisdom).
(Reference: SN 22.109)


In this Teaching from Gotama Buddha, he shares the difference in understanding of The
Teachings between a Stream-Enterer and an Arahant (i.e. Enlightened being) as a First
Discourse.
A Stream-Enterer understands The Five Aggregates of form, feeling, perception, volitional
formations (choices/decisions), and consciousness (the mind). A Stream-Enterer will
understand “the cause and disappearance” or the arising and elimination as part of
Dependent Origination, “the gratification” (seeking of pleasant feelings), “the danger”
(experiencing painful feelings), and “the escape in the case of the five aggregates” which
is The Eight Fold Path.
“When, Monks, having understood as they really are the cause and the disappearance,
the gratification, the danger, and the escape in the case of these five aggregates subject
to clinging… “: An Arahant (i.e. Enlightened being) will have already understood that
which a Stream-Enterer understands related to The Five Aggregates but they would be
free of clinging to The Five Aggregates (liberated by non-clinging).
Cause: craving/desire/attachment
Disappearance: The Universal Truth of Impermanence
Gratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”
Danger: The Universal Truth of Discontentedness
Escape: The Eight Fold Path
“One whose taints are destroyed”: An Arahant will have completely eliminated The Ten
Fetters also described as taints or pollution of the mind.
“Who has lived the holy life, done what had to be done”: They have learned, reflected, and
practiced these Teachings so closely that they are living “the holy life” and have
completely trained the mind.
“Laid down the burden, reached his own goal”: The burden is craving/desire/attachment
the cause of all discontentedness in the mind. If a Practitioner has “laid down the
burden”, they have completely eliminated 100% of all craving/desire/attachment and
have “reached his own goal” of Enlightenment or liberation of the mind experiencing
freedom from strong feelings.
“Completely destroyed the fetters of existence, one completely liberated through final
knowledge (wisdom)”: An Enlightened being has completely eliminated all of The Ten
Fetters including “the fetters of existence” described as “desire for form” and “desire for
formless”. An Enlightened being’s mind has been “completely liberated” from strong
feelings experiencing “final knowledge (wisdom)” the ninth step on The Ten Fold Path
described as Right Wisdom.
Desire for form (Elimination of desire for existence in the form realms; Animal or Human. Elimination of
the fear of death.)
Desire for the formless (Elimination of desire for existence in the formless realms; Hell, Afflicted
Spirits, or Heaven.)
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There are two additional steps on The Path to Enlightenment referred to as The Ten Fold
Path. The two additional steps described as part of The Ten Fold Path are not taught but
instead experienced. The steps of Right Wisdom and Right Liberation are added to The
Eight Fold Path to describe The Ten Fold Path.
Right Wisdom and Right Liberation do not have specific Teachings that are shared to
produce these factors of The Path to Enlightenment but instead are the results of fully
practicing The Eight Fold Path and all the other Teachings to attain Enlightenment.
An Enlightened being will be practicing The Ten Fold Path where they will be experiencing
Right Wisdom and Right Liberation as a result of fully practicing The Eight Fold Path.
9.) Right Wisdom: is a Practitioner’s deep understanding of The Teachings and being
able to communicate them with ease.
10.) Right Liberation: is that a Practitioner’s mind is fully liberated experiencing freedom
from discontentedness through having eliminated The Ten Fetters.
You do not need to do anything special to focus on these two additional factors of The
Path to Enlightenment but instead, they will be developed as a result of all the other
training you employ.
An Enlightened being will no longer be craving/clinging to existence or craving/clinging to
extermination of life. They will have completely eliminated clinging to The Five Aggregates.
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Chapter 36
Difference in Understanding of Teachings
Between A Stream-Enterer and An Arahant
(Second Discourse)
Monks, there are these six sense bases.
What six?
The eye,
the ear,
the nose,
the tongue,
the body,
the mind.
When, Monks, a Noble Disciple understands as they really are the
gratification, the danger, and the escape in the case of these six sense
bases.
Then he is called a Noble Disciple who is a Stream-Enterer, no longer
bound to the nether world, fixed in destination, with Enlightenment as his
destination.
Monks, there are these six sense bases.
What six?
The eye,
the ear,
the nose,
the tongue,
the body,
the mind.
When, Monks, having understood as they really are the gratification, the
danger, and the escape in the case of these six sense bases, a Monk is
liberated by non-clinging.
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Then he is called a Monk who is an Arahant, one whose taints are
destroyed, who has lived the holy life, done what had to be done, laid down
the burden, reached his own goal, completely destroyed the fetters of
existence, one completely liberated through final knowledge (wisdom).
(Reference: SN 48.27)


In this Teaching from Gotama Buddha, he shares the difference in understanding of The
Teachings between a Stream-Enterer and an Arahant (i.e. Enlightened being) as a Second
Discourse.
This discourse is very similar to the previous Chapter except The Buddha is making the
distinction that a Stream-Enterer will understand The Six Sense Bases where the previous
Chapter discussed The Five Aggregates.
A Stream-Enterer understands The Six Sense Bases of the eyes, ears, nose, tongue,
body, and mind. A Stream-Enterer will understand “the cause and disappearance” or the
arising and elimination as part of Dependent Origination, “the gratification” (seeking of
pleasant feelings), “the danger” (experiencing painful feelings), and “the escape in the
case of the five aggregates” which is The Eight Fold Path.
Cause: craving/desire/attachment
Disappearance: The Universal Truth of Impermanence
Gratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”
Danger: The Universal Truth of Discontentedness
Escape: The Eight Fold Path
“When, Monks, having understood as they really are the gratification, the danger, and the
escape in the case of these six sense bases, a Monk is liberated by non-clinging.”: An
Arahant (i.e. Enlightened being) will have already understood that which a Stream-Enterer
understands related to The Six Sense Bases but they would be free of clinging to The Six
Sense Bases for pleasant feelings (liberated by non-clinging).
“One whose taints are destroyed”: An Arahant will have completely eliminated The Ten
Fetters also described as taints or pollution of the mind.
“Who has lived the holy life, done what had to be done”: They have learned, reflected, and
practiced these Teachings so closely that they are living “the holy life” and have
completely trained the mind.
“Laid down the burden, reached his own goal”: The burden is craving/desire/attachment
the cause of all discontentedness in the mind. If a Practitioner has “laid down the
burden”, they have completely eliminated 100% of all craving/desire/attachment and
have “reached his own goal” of Enlightenment or liberation of the mind experiencing
freedom from strong feelings.
143


“Completely destroyed the fetters of existence, one completely liberated through final
knowledge (wisdom)”: An Enlightened being has completely eliminated all of The Ten
Fetters including “the fetters of existence” described as “desire for form” and “desire for
formless”. An Enlightened being’s mind has been “completely liberated” from strong
feelings experiencing “final knowledge (wisdom)” the ninth step on The Ten Fold Path
described as Right Wisdom.
Desire for form (Elimination of desire for existence in the form realms; Animal or Human. Elimination of
the fear of death.)
Desire for the formless (Elimination of desire for existence in the formless realms; Hell, Afflicted
Spirits, or Heaven.)
There are two additional steps on The Path to Enlightenment referred to as The Ten Fold
Path. The two additional steps described as part of The Ten Fold Path are not taught but
instead experienced. The steps of Right Wisdom and Right Liberation are added to The
Eight Fold Path to describe The Ten Fold Path.
Right Wisdom and Right Liberation do not have specific Teachings that are shared to
produce these factors of The Path to Enlightenment but instead are the results of fully
practicing The Eight Fold Path and all the other Teachings to attain Enlightenment.
An Enlightened being will be practicing The Ten Fold Path where they will be experiencing
Right Wisdom and Right Liberation as a result of fully practicing The Eight Fold Path.
9.) Right Wisdom: is a Practitioner’s deep understanding of The Teachings and being
able to communicate them with ease.
10.) Right Liberation: is that a Practitioner’s mind is fully liberated experiencing freedom
from discontentedness through having eliminated The Ten Fetters.
You do not need to do anything special to focus on these two additional factors of The
Path to Enlightenment but instead, they will be developed as a result of all the other
training you employ.
An Enlightened being will no longer be craving/clinging to existence or craving/clinging to
extermination of life. They will have completely eliminated craving through The Six Sense
Bases. They would have eliminated the fetter of “sensual desire”.
Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears, nose,
tongue, body, and the mind.)
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Chapter 37
One Who Cultivates Fully Reaches Fulfillment
One Who Cultivates in Parts Succeeds in Part
Monks, every half-month more than a hundred and fifty training guidelines
come up for recitation; clansmen who aspire for their own good train in
these. These are all comprised within these three trainings.
What three?
The training in the higher virtuous behavior (moral conduct), the training in
the higher mind (mental discipline), and the training in the higher wisdom.
These are the three trainings in which all this is comprised.
Here, Monks, a Monk fulfills virtuous behavior, concentration, and wisdom.
He falls into wrongdoing in regard to the lesser and minor training guidelines
and rehabilitates himself.
For what reason?
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.
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.
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.
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.
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.
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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.
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.
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.
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.
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.
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.
Thus, Monks, one who cultivates fully reaches fulfillment; one who cultivates
in part succeeds in part.
This training guidance, I say, is not unfruitful.
(Reference: AN 3.86)


In this Teaching from Gotama Buddha, he shares how learning, reflecting, and practicing
these Teachings leads to progress and improvement on The Path to Enlightenment in this
life and in future lives (if any). He provides multiple aspects of progression of attainments
providing more details about what one would experience as a result of progressing on
The Path to Enlightenment in this life and in future lives (if any).
“Monks, every half-month more than a hundred and fifty training guidelines come up
for recitation; clansmen who aspire for their own good train in these”: During the
lifetime of The Buddha, memorizing and reciting The Teachings word-for-word was highly
important. His Teachings lived on as an oral tradition so he taught his Students to
memorize his Teachings verbatim and then recite those Teachings as a group every two
(2) weeks, or “half-month”. This provided Students the incentive to learn The Teachings
and then join as a group to encourage and support each other in reciting them. In this
way, The Teachings could be remembered for future generations and is why we have The
Buddha’s Teachings available to us today.
Because countless people remembered his Teachings word-for-word and reciting them,
individuals learned, reflected, and practiced these Teachings for countless generations.
Eventually, The Teachings were written down into The Pāli Canon which has been
translated into multiple languages. What you are learning in this book series, traces back
to the lifetime of The Buddha as “The Words of The Buddha” and The Teachings that lead
to Enlightenment. We know this is true because people today are experiencing the mental
state of Enlightenment through these very Teachings you are learning in this book series.
The description The Buddha provides in his own words of what Enlightenment is and is
not, is being experienced by Practitioners who learned, reflected, and practiced these
same Teachings. The mind becomes steady, calm, and unshakable, just as The Buddha
describes.
A summary of The Buddha’s Teachings is provided in the “hundred and fifty training
guidelines” mentioned in this sentence.
Today, many Ordained Practitioners continue this practice of remembering The Teachings
and reciting them word-for-word in the Pāli language. This is not required in order to
attain Enlightenment but, many of the Ordained Practitioners still do this as a way to
honor and respect the traditions shared by The Buddha. I would encourage those same
Practitioners to also ensure they are learning, reflecting, and practicing these Teachings in
a language they deeply understand so that not only can they recite these Teachings in
Pāli but instead, they can also practice these Teachings in such a way that they improve
the condition of the mind to produce Enlightenment. Then, upon attaining Enlightenment,
share the wisdom that leads to their Enlightenment with others who choose to learn and
practice these Teachings on The Path to Enlightenment.
“These are all comprised within these three trainings”: The training The Buddha is
referring to is The Eight Fold Path. The Eight Fold Path is Right View, Right Intention,
Right Speech, Right Actions, Right Livelihood, Right Effort, Right Mindfulness, and Right
Concentration. This is “The Path to Enlightenment”.
The Eight Fold Path is categorized into three (3) different sections, wisdom, moral
conduct, and mental discipline. “These three trainings” are referring to wisdom, moral
conduct, and mental discipline but in more detail, the entire Eight Fold Path of Right View
through Right Concentration. Referring to The Eight Fold Path as wisdom, moral conduct,
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and mental discipline is an easy way to reference The Eight Fold Path and the goal of
each section of The Eight Fold Path, without needing to describe each step individually.
The following table will help you to understand the categorization of The Eight Fold Path
into its three (3) separate categories which describes the goals of those individual steps.
For example, learning, reflecting, and practicing Right View and Right Intention leads to
the development of “wisdom”. Learning, reflecting, and practicing Right Speech, Right
Action, and Right Livelihood leads to the development of “moral conduct”. And, learning,
reflecting, and practicing Right Effort, Right Mindfulness, and Right Concentration leads
to the development of “mental discipline”.
8.) Right Concentration Mental Discipline
7.) Right Mindfulness
6.) Right Effort
5.) Right Livelihood Moral Conduct
4.) Right Action
3.) Right Speech
2.) Right Intention Wisdom
1.) Right View
“The training in the higher virtuous behavior (moral conduct), the training in the
higher mind (mental discipline), and the training in the higher wisdom. These are the
three trainings in which all this is comprised”: “Virtuous behavior” is moral conduct
meaning, training and practicing Right Speech, Right Action, and Right Livelihood.
“Higher mind” is mental discipline meaning, training and practicing Right Effort, Right
Mindfulness, and Right Concentration. “Higher wisdom” is the wisdom section of The
Eight Fold Path meaning, training and practicing Right View and Right Intention.
“Here, Monks, a Monk fulfills virtuous behavior, concentration, and wisdom”: The
Buddha is once again describing The Eight Fold Path but this time chooses to use the
word “concentration” rather than “higher mind” because concentration is the result or
benefit of training and practicing Right Effort, Right Mindfulness, and Right Concentration
through developing one’s mental discipline or “higher mind”. One might also refer to this
as a higher consciousness.
“He falls into wrongdoing in regard to the lesser and minor training guidelines and
rehabilitates himself”: It is not possible to learn The Eight Fold Path and then instantly
practice it to perfection. A Practitioner will need gradual training and gradual practice to
develop their life practice to experience gradual progress on The Path to Enlightenment.
As a Practitioner diverts from The Eight Fold Path in their journey to Enlightenment, they
need to be aware of the shortcomings and then apply effort and energy to improve their
wisdom, moral conduct, or mental discipline - as needed. They should focus on each
individual step of The Eight Fold Path, refining their practice more and more closely, until
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