Chapter 8
Two Kinds of Stream Entering
A Confident Practitioner
Monks, the eye is impermanent, changing, becoming otherwise. The ear is
impermanent, changing, becoming otherwise. The nose is impermanent,
changing, becoming otherwise. The tongue is impermanent, changing,
becoming otherwise. The body is impermanent, changing, becoming
otherwise. The mind is impermanent, changing, becoming otherwise.
One who places confidence in these Teachings and persistent in them thus
is called a “Confident Practitioner”, one who has entered the fixed course of
rightness, entered the plane of wholesome persons, transcended the plane
of the worldlings.
He is incapable of doing any deed by reason of which he might be reborn in
hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of
passing away without having realized the fruit of Stream-Entry.
A Teachings Practitioner
One for whom these Teachings are understood thus after being pondered to
a sufficient degree with wisdom is called a “Teachings Practitioner”, one who
has entered the fixed course of rightness, entered the plane of wholesome
persons, transcended the plane of the worldlings.
He is incapable of doing any deed by reason of which he might be reborn in
hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of
passing away without having realized the fruit of Stream-Entry.
(Reference: SN 25.1)


In this Teaching from Gotama Buddha, and the next, he is describing two types of
Practitioners who are making their way to the first Stage of Enlightenment. One, based in
confidence and the other based in detailed examination of The Teachings - “A Confident
Practitioner” and “A Teachings Practitioner”.
Both of these individuals are headed towards the first Stage of Enlightenment, but have
not yet attained it.
In order to get to the first Stage of Enlightenment, there will need to be confidence in The
Buddha, The Teachings, The Community, their Teacher, and their own ability to attain
Enlightenment, among other important qualities (i.e. A Confident Practitioner) And, a
Practitioner will need to devote time and energy towards developing wisdom of The Path
to Enlightenment through detailed investigation and examination of The Teachings (i.e. A
Teachings Practitioner).
What The Buddha is sharing, is that, if one has confidence, meaning they have eliminated
the fetter/taint/pollution of mind described as “doubt” about The Teachings, or they are
closely examining The Teachings, both of these individuals will make their way to the first
Stage of Enlightenment in this life.
If a Practitioner is in the first Stage of Enlightenment, they are in the first Stage of
Enlightenment. There are not two different types of Stream-Enterers but instead, The
Buddha is describing that if a Practitioner has confidence (i.e. A Confident Practitioner) or
keen interest to study The Teachings (i.e. A Teachings Practitioner), they will make their
way, at least, to the first Stage of Enlightenment in this life.
In order to attain the first Stage of Enlightenment, a Practitioner will need to have
confidence in The Buddha, The Teachings, The Community, their Teacher, and their own
ability to attain Enlightenment, among other important qualities. A Practitioner will also
need to know The Teachings closely and practice them closely to experience the results of
the first Stage of Enlightenment.
What The Buddha is sharing is that, if someone is starting out with confidence or starting
out with detailed investigation of The Teachings, they will make their way to the first Stage
of Enlightenment, at a minimum, in this very life.
A Practitioner who has attained the first Stage of Enlightenment as a Stream-Enterer is
incapable of being reborn into the lower realms and will experience the benefits of their
attainment of becoming a Stream-Enterer. There are multiple benefits of having attained
this Stage of Enlightenment.
Once the mind is trained to attain the first Stage of Enlightenment, the Practitioner is
incapable of regressing backwards or doing anything that will create Kamma, such that,
they will be reborn into the lower realms. A Stream-Enterer will be reborn no more than
seven (7) times to eventually attain Enlightenment. They will have significantly reduced the
discontentedness they experience, and will have a significant portion of all The Teachings
they will need to make their way to Enlightenment. A Practitioner who is in the first Stage
of Enlightenment has intentionally made their way to this attainment, with the guidance of
a Teacher, and will continue to need to seek guidance to make further progress. However,
they will have a wide variety of all The Teachings of The Buddha they will need to continue
their journey to Enlightenment.
44


For a Practitioner “who places confidence in these Teachings and persistent in them thus
is called a Confident Practitioner” and will make their way to the first Stage of
Enlightenment as a Stream-Enterer, in this very life.
Detailed explanation of The Stages of Enlightenment is available in this same book series
found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
The Buddha uses the stream as an analogy to describe one headed towards
Enlightenment. Just like the flow of the stream moves a log towards the ocean, a
Practitioner who enters the stream, heads towards the ocean. The ocean is
Enlightenment. A Stream-Enterer is one who is moving towards Enlightenment with a
fixed destination of Enlightenment.
The Buddha explains two types of Practitioners who will enter the stream: A Confident
Practitioner and a Teachings Practitioner.
A Confident Practitioner is “one who places confidence in these Teachings and persistent
in them” continues to be determined, dedicated, and diligent towards the attainment of
Enlightenment.
A Confident Practitioner is “one who has entered the fixed course of rightness, entered
the plane of wholesome persons, transcended the plane of the worldlings”. They would
be dedicated to wholesome conduct as described through The Eight Fold Path which is
“the fixed course of rightness” and “entered the plane of wholesome persons” through
deeply practicing The Eight Fold Path. In accomplishing this goal, a Confident Practitioner
would be one who has moved past or beyond “the plane of worldlings” or in other words,
no longer seeking gratification from the impermanent conditions of worldly affairs or
worldly possessions.
A Confident Practitioner “is incapable of doing any deed by reason of which he might be
reborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of
passing away without having realized the fruit of Stream-Entry”.
A Teachings Practitioner is “one for whom these Teachings are understood thus after
being pondered to a sufficient degree with wisdom”. They have deeply understood and
reflected upon these Teachings to acquire wisdom. They are “one who has entered the
fixed course of rightness, entered the plane of wholesome persons, transcended the
plane of the worldlings” as described in the prior paragraphs of this Chapter.
A Teachings Practitioner is also “incapable of doing any deed by reason of which he might
be reborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of
passing away without having realized the fruit of Stream-Entry”.
45


Chapter 9
Fruit of Stream Entry
One who knows and sees these Teachings (as described in ‘Two Kinds of
Stream Entering’) thus is called a Stream-Enterer, no longer bound to the
nether world, fixed in destination, with Enlightenment as his destination.
Sāriputta! This Noble Eight Fold Path is the stream; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, Right Concentration.
(Reference: SN 55.5)


In this Teaching from Gotama Buddha, he shares that The Eight Fold Path is “the stream”.
It is through learning, reflecting, and practicing The Eight Fold Path that a Practitioner
trains the mind to move towards the attainment of Stream-Entry and Enlightenment.
A Practitioner “who knows and sees these Teachings” as described in Chapter 8 of this
book, is called a Stream-Enterer. Again, there are multiple criteria that determine if a
Practitioner is a Stream-Enterer and The Buddha is gradually sharing each aspect of
Stream-Entry as part of several Teachings and the benefits of having attained the first
Stage of Enlightenment as a Stream-Enterer.
46


Chapter 10
The Stream-Enterer Fulfills Virtuous Behavior
But Cultivates Concentration and Wisdom Only to
a Moderate Extent
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 (moral conduct), but cultivates
concentration and wisdom only to a moderate extent. 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 practicing with
the spiritual life, his behavior is constant and steadfast. Having undertaken
the training guidelines, he trains in them.
With the complete destruction of three fetters, he is a Stream-Enterer, no
longer subject to [rebirth in] the lower world, fixed in destination, with
Enlightenment as his destination.
(Reference: AN 3.86)


In this Teaching from Gotama Buddha, he shares that a Stream-Enterer, one who attains
the first Stage of Enlightenment, has fully developed The Eight Fold Path described as
“virtuous behavior, higher mind, and higher wisdom” while they have also eliminated the
first three fetters/taints/pollution of mind. Moral conduct, mental discipline, and wisdom
are the three categorizations of The Eight Fold Path described here as “virtuous behavior,
higher mind, and higher wisdom”.
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.)
The Buddha explains that a Stream-Enterer has “cultivated concentration and wisdom
only to a moderate extent” because they have more learning, reflecting, and practicing to
progress to Enlightenment. They are only in the first Stage of Enlightenment and will need
to continue to progress in development of their life practice to eliminate all of the fetters
to attain Enlightenment.
Gotama Buddha also shares how a Stream-Enterer will experience “falling into
wrongdoing in regard to the lesser and minor training guidelines” but is able to improve
through “rehabilitating himself”.
“But in regard to those training guidelines that are fundamental to the spiritual life, in
practicing with the spiritual life, his behavior is constant and steadfast. Having undertaken
the training guidelines, he trains in them”. A Stream-Enterer may experience minor
deviations from The Path to Enlightenment in terms of being unable to fully practice
certain aspects of The Teachings, but they will be consistent and dedicated to the major
aspects of The Teachings. For example, a Stream-Enterer would be fully practicing The
Five Precepts and have done so for a significant period of time not deviating from this
practice but they may have anger or hostility in certain relationships because the mind still
has the fetter of anger/hatred/ill will.
A Stream-Enterer will be capable of continued improvement to their life practice and
further progress on The Path to Enlightenment training the mind towards Enlightenment
through maintaining consistent and ongoing development.
48


Chapter 11
The Complete Destruction of Three Fetters
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.
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.
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.
(Reference: AN 3.87)


In this Teaching from Gotama Buddha, he shares how a Stream-Enterer will have
eliminated the first three fetters/taints/pollution of mind and is reborn for a maximum of
seven (7) times before attaining Enlightenment to eliminate discontentedness.
A Stream-Enterer who is reborn back into the human realm two or three more times being
reborn into wholesome families and then attains Enlightenment is being described as “a
family-to-family attainer who, after roaming and wandering on among wholesome families
two or three times, makes an end of discontentedness”. This is a “family-to-family
attainer”.
A Stream-Enterer who is reborn back into the human realm and then attains
Enlightenment is being described as “a one-seed attainer who, after being reborn once
more in human existence, makes an end of discontentedness”. This is a “one-seed
attainer”.
The Buddha had wisdom of The Path to Enlightenment beyond that of anyone during his
lifetime or since his lifetime. In this Teaching, he provides detailed explanations of three (3)
different types of Stream-Enterers. As long as you know what a Stream-Enterer is and
how to attain this Stage of Enlightenment by eliminating the first three fetters/taints/
pollutions of mind, that will provide you the wisdom needed to progress to Enlightenment.
The level of detail shared by The Buddha in this particular Teaching is a level of depth that
the average Practitioner will not need on their journey to Enlightenment.
50


Chapter 12
Abandoning Six Things One Is Capable of
Realizing Accomplishment in View
Monks, without having abandoned six things, one is incapable of realizing
accomplishment in view.
What six?
Personal existence view,
doubt,
wrong behavior and observance,
craving leading to the plane of misery,
anger leading to the plane of misery, and
ignorance (unknowing of true reality) leading to the plane of misery.
Without having abandoned these six things, one is incapable of realizing
accomplishment in view.
Monks, having abandoned six things, one is capable of realizing
accomplishment in view.
What six?
Personal existence view,
doubt,
wrong behavior and observance,
craving leading to the plane of misery,
anger leading to the plane of misery, and
ignorance (unknowing of true reality) leading to the plane of misery.
Having abandoned these six things, one is capable of realizing
accomplishment in view.
(Reference: AN 6.89)


51

In this Teaching from Gotama Buddha, he shares how to realize or attain Right View a
Practitioner will need to “abandon six things”.
The six things to eliminate from one’s life practice, and thus the mind, are the first three
fetters along with craving, anger, and ignorance (unknowing of true reality) leading to the
plane of misery (i.e. lower realms of existence). Having eliminated these, one is
considered to have fully realized Right View.
The first three (3) fetters are described throughout this book series for deeper
investigation.
Detailed explanation of Personal Existence View 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).
Craving, anger, and ignorance (unknowing of true reality) are also described as The Three
Poisons, The Three Unwholesome Roots, or The Three Fires. It is important to deeply
understand these and the remedies to eliminate these from the mind.
Detailed explanation of The Three Poisons is available in this same book series found in
Chapter 8 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
52


Chapter 13
A Stream-Enterer Understands as They Really are
the Cause and the Passing Away of the World
Monks, without having abandoned six things, one is incapable of realizing
accomplishment in view.
Monks, an instructed Noble Disciple does not think: When what exists, does
what come to be? With the arising of what, does what arise?
When what exists do volitional formations (choices/decisions) come to be?
When what exists does consciousness come to be?
When what exists does name-and-form come to be?
When what exists does the six sense bases come to be?
When what exists does contact come to be?
When what exists does feeling come to be?
When what exists does craving come to be?
When what exists does clinging come to be?
When what exists does existence come to be?
When what exists does birth come to be?
When what exists does aging-and-death come to be?
Rather, Monks, the instructed Noble Disciple has wisdom about this that is
independent of others: When this exists, that comes to be; with the arising of
this, that arises.
When there is ignorance, volitional formations (choices/decisions) come to
be.
When there are volitional formations, consciousness comes to be.
When there is consciousness, name-and-form comes to be.
53


When there is name-and-form, the six sense bases come to be.
When there are the six sense bases, contact comes to be.
When there is contact, feeling comes to be.
When there is feeling, craving comes to be.
When there is craving, clinging comes to be.
When there is clinging, existence comes to be.
When there is existence, birth comes to be.
When there is birth, aging-and-death comes to be.
He understands thus: In such a way is there a cause and effect in the world.
Monks, an instructed Noble Disciple does not think: When what does not
exist, does what not come to be? With the elimination of what, is what
eliminated?
When what does not exist do volitional formations (choices/decisions) not
come to be?
When what does not exist does consciousness not come to be?
When what does not exist does name-and-form not come to be?
When what does not exist do the six sense bases not come to be?
When what does not exist does contact not come to be?
When what does not exist does feeling not come to be?
When what does not exist does craving not come to be?
When what does not exist does clinging not come to be?
When what does not exist does existence not come to be?
When what does not exist does birth not come to be?
When what does not exist does aging-and-death not come to be?
54


Rather, Monks, the instructed Noble Disciple has wisdom about this that is
independent of others: When this does not exist, that does not come to be;
with the elimination of this, that is eliminated.
When there is no ignorance, volitional formations (choices/decisions) do not
come to be.
When there are no volitional formations, consciousness does not come to
be.
When there is no consciousness, name-and-form does not come to be.
When there is no name-and-form, the six sense bases do not come to be.
When there are no the six sense bases, contact does not come to be.
When there is no contact, feeling does not come to be.
When there is no feeling, craving does not come to be.
When there is no craving, clinging does not come to be.
When there is no clinging, existence does not come to be.
When there is no existence, birth does not come to be.
When there is no birth, aging-and-death does not come to be.
He understands thus: In such a way the world is eliminated.
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 that a Practitioner who is “accomplished
in view” will understand Dependent Origination. “An instructed Noble Disciple does not
think: When what exists, does what come to be? With the arising of what, does what
arise?”.
During Gotama Buddha’s lifetime, there was a caste system in place that taught people
that as they were born into a low or high family, they were either a low or high person in
society. This rigid caste system made people believe that if they were of low status, they
were essentially a low or somewhat of a worthless individual. But, if they were of a high
status, they were a “noble” individual.
People were taught that if they were interested in a spiritual life, they would need to make
offerings and payments to Brāhmins to be able to have them pray to the Gods on their
behalf. People believed in multiple Gods during The Buddha’s lifetime. People of a low
caste were convinced that they were unable to pray to the Gods because of their low
status in life and due to that birth, they’d need to give money to the Brāhmin priests to
have them pray on their behalf.
The Buddha observed that this was not true and only created opportunity for corruption
and false beliefs. He understood that people of all backgrounds and upbringing are
capable of attaining Enlightenment. He described his Teachings as “noble”, thus, The
Noble Eight Fold Path, and he also referred to Practitioners as “Noble Ones” or a “Noble
Disciple”.
The Buddha essentially provided guidance that people should adjust their thinking that
being born into a certain family and the material possessions available to them within
their family is not an indication of what makes them noble or un-noble. Instead, it is one’s
wisdom, moral conduct, and mental discipline that determines if one is wholesome or
unwholesome.
In this way, all beings are capable of becoming noble through learning, reflecting, and
practicing these Teachings to improve the condition of their mind. The Buddha accepted
all individuals as Students no matter what caste they were born into or what moral
conduct they had participated in prior to deciding to undertake training in these
Teachings. The Buddha was known to accept a prostitute and a murderer into his
Community of Practitioners who eventually attained Enlightenment during their lifetime.
He did not discriminate based on what family one was born into or past conduct. Instead,
he focused on helping all people learn and progress in the development of their life
practice to awaken the mind to Enlightenment.
At a time when all of society was discriminating against people of insignificant material
possessions, occupations, past conduct, and even gender, The Buddha practiced loving-
kindness and compassion towards all beings. He was willing to support anyone who was
interested to investigate his Teachings helping them to progress towards Enlightenment
through being invited and welcomed to do so within The Community of Practitioners.
A Stream-Enterer 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”.
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A Stream-Enterer 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 Stream-Enterer “stands squarely before the door to the Deathless” because they are
fixed in destination to attaining Enlightenment in this life or some subsequent life - a
maximum of seven (7) more rebirths.
57


Chapter 14
Dependent Origination as The Law of Nature
A Stream-Enterer Understands Condition,
the Cause, the Elimination, and
the Way Leading to the Elimination of Condition
(First Discourse)
Monks, with ignorance (unknowing of true reality) as condition, volitional
formations (choices/decisions) [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.
And what, Monks, is aging-and-death?
The aging of the various beings in the various orders of beings, their growing
old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,
degeneration of the sense bases; this is called aging. The passing away of
the various beings from the various orders of beings, their perishing,
breakup, disappearance, mortality, death, completion of time, the breakup of
the aggregates, the laying down of the carcass; this is called death. Thus this
aging and this death are together called aging-and-death.
With the arising of birth, there is the arising of aging-and-death. With the
elimination of birth, there is the elimination of aging-and-death. Just this
Noble Eight Fold Path is the way leading to the elimination of aging-and-
death; that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
58


And what, Monks, is birth?
The birth of the various beings into the various realms of beings, their being
born, descent [into the womb], production, the coming together of the
aggregates, the obtaining of the sense bases. This is called birth.
With the arising of existence, there is the arising of birth. With the elimination
of existence, there is the elimination of birth. This Noble Eight Fold Path is
the way leading to the elimination of birth; that is, Right View, Right Intention,
Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,
and Right Concentration.
And what, Monks, is existence?
There are these three kinds of existence: sense-sphere existence (six sense
bases), form-sphere existence (form realms), formless-sphere existence
(formless realms). This is called existence.
With the arising of clinging, there is the arising of existence. With the
elimination of clinging, there is the elimination of existence. This Noble Eight
Fold Path is the way leading to the elimination of existence; that is, Right
View, Right Intention, Right Speech, Right Action, Right Livelihood, Right
Effort, Right Mindfulness, and Right Concentration.
And what, Monks, is clinging?
There are these four kinds of clinging: clinging to sensual pleasures, clinging
to views, clinging to rules and vows, clinging to a notion of self. This is called
clinging.
With the arising of craving, there is the arising of clinging. With the
elimination of craving, there is the elimination of clinging. This Noble Eight
Fold Path is the way leading to the elimination of clinging; that is, Right View,
Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort,
Right Mindfulness, and Right Concentration.
And what, Monks, is craving?
There are these six classes of craving: craving for forms, craving for sounds,
craving for odors, craving for flavors, craving for physical objects, craving for
mental objects. This is called craving.
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With the arising of feeling, there is the arising of craving. With the elimination
of feeling, there is the elimination of craving. This Noble Eight Fold Path is
the way leading to the elimination of craving; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
And what, Monks, is feeling?
There are these six classes of feeling: feeling born of eye-contact, feeling
born of ear-contact, feeling born of nose-contact, feeling born of tongue-
contact, feeling born of body-contact, feeling born of mind-contact. This is
called feeling.
With the arising of contact, there is the arising of feeling. With the elimination
of contact, there is the elimination of feeling. This Noble Eight Fold Path is
the way leading to the elimination of feeling; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
And what, Monks, is contact?
There are these six classes of contact: eye-contact, ear-contact, nose-
contact, tongue-contact, body-contact, mind-contact. This is called contact.
With the arising of the six sense bases, there is the arising of contact. With
the elimination of the six sense bases, there is the elimination of contact.
This Noble Eight Fold Path is the way leading to the elimination of contact;
that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
And what, Monks, are the six sense bases?
The eye base, the ear base, the nose base, the tongue base, the body base,
the mind base. These are called the six sense bases.
With the arising of name-and-form, there is the arising of the six sense
bases. With the elimination of name-and-form, there is the elimination of the
six sense bases. This Noble Eight Fold Path is the way leading to the
elimination of the six sense bases; that is, Right View, Right Intention, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and
Right Concentration.
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And what, Monks, is name-and-form?
Feeling, perception, volitional formation (choices/decisions), contact,
consciousness: this is called name. The four great elements and the form
derived from the four great elements: this is called form. Thus this name and
this form are together called name-and-form.
With the arising of consciousness, there is the arising of name-and-form.
With the elimination of consciousness, there is the elimination of name-and-
form. This Noble Eight Fold Path is the way leading to the elimination of
name-and-form; that is, Right View, Right Intention, Right Speech, Right
Action, Right Livelihood, Right Effort, Right Mindfulness, and Right
Concentration.
And what, Monks, is consciousness?
There are these six classes of consciousness: eye-consciousness, ear-
consciousness, nose-consciousness, tongue-consciousness, body-
consciousness, mind-consciousness. This is called consciousness.
With the arising of volitional formations (choices/decisions), there is the
arising of consciousness. With the elimination of volitional formations, there
is the elimination of consciousness. This Noble Eight Fold Path is the way
leading to the elimination of consciousness; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
And what, Monks, are volitional formations?
There are these three kinds of volitional formations (choices/decisions): the
bodily volitional formation, the verbal volitional formation, the mental
volitional formation. These are called the volitional formations.
With the arising of ignorance (unknowing of true reality), there is the arising of
volitional formations. With the elimination of ignorance, there is the
elimination of volitional formations. Just this Noble Eight Fold Path is the way
leading to the elimination of volitional formations; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
When, Monks, a Noble Disciple thus understands the condition; thus
understands the cause of the condition; thus understands the elimination of
the condition; thus understands the way leading to the elimination of the
condition, he is then called: A Noble Disciple who is accomplished in view,
(who is) accomplished in vision, who has arrived at these true Teachings,
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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 12.2)
In this Teaching from Gotama Buddha, he shares Dependent Origination. Dependent
Origination is the ultimate description of the “cause and effect” relationship of how
ignorance (unknowing of true reality) leads to discontentedness and continued rebirth in
The Cycle of Rebirth. Dependent Origination is a series of twelve (12) conditions that lead
from one to another ultimately causing rebirth and continued discontentedness.
The elimination of ignorance (unknowing of true reality) through acquiring wisdom is what
leads to the elimination of discontentedness and continuous rebirth in The Cycle of
Rebirth. Learning, reflecting, and practicing these Teachings with guidance from a
Teacher to independently discover the truth is how a Practitioner acquires wisdom.
It is ignorance (unknowing of true reality) that leads to volitional formations (choices/
decisions) in a previous life that are uninformed leading to unwholesomeness. Through
lacking wisdom an individual will make unwise decisions producing harm in the world
which will be returned to you due to The Natural Law of Kamma.
Kamma is “cause and effect” or “action and result”. Essentially, Kamma is the results of
your decisions. So it is one’s volitional formations (choices/decisions) that lead to the
results we experience in life producing a new life.
Consciousness, or the mind, then comes into being through The Cycle of Rebirth leading
to name-and-form. Name-and-form is essentially the physical body. The consciousness
and physical body come together forming The Six Sense Bases.
The Six Sense Bases are the eyes, ears, nose, tongue, body, and mind. These are formed
within the womb, developing and maturing outside the womb. An unEnlightened human
being experiences agreeable and disagreeable forms, sounds, odors, flavors, physical
objects, and mental objects through The Six Sense Bases.
Contact leads to feelings being produced in the mind. Feelings are results of experiences
in the mind through contact with The Six Sense Bases experiencing forms, sounds,
odors, flavors, physical objects, and/or mental objects.
Craving, or mental longing with a strong eagerness, is produced when the mind has
longing and yearning through The Six Sense Bases for pleasant feelings thinking this will
satisfy the mind.
The mind will then be interested to cling, or hold on to, forms, sounds, odors, flavors,
physical objects, and/or mental objects to continue to experience the pleasant feelings.
This leads to continued existence as craving is the fuel that causes rebirth in The Cycle of
Rebirth.
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With continued existence, there is birth leading to the accumulation of The Five
Aggregates as a new being.
When there is birth, there will be aging-and-death with sorrow, grief, pain, displeasure,
and despair in life.
Dependent Origination is explaining the detailed “cause and effect” relationship of how
discontentedness of mind comes to be in The Cycle of Rebirth. It describes how beings
continue to experience discontentedness and constant rebirth.
Past Causes Ignorance, Volitional Formations
Present Effects Consciousness, Name-and-Form,
The Six Sense Bases, Contact, Feeling
Present Causes Craving, Clinging, Existence
Future Effects Birth, Aging-and-Death
Past Life Ignorance, Volitional Formations,
Consciousness, Name-and-Form,
The Six Sense Bases, Contact, Feeling,
Craving, Clinging, Existence, Birth and
Aging-and-Death
Present Life Ignorance, Volitional Formations,
Consciousness, Name-and-Form,
The Six Sense Bases, Contact, Feeling,
Craving, Clinging, Existence, Birth and
Aging-and-Death
Future Life Ignorance, Volitional Formations,
Consciousness, Name-and-Form,
The Six Sense Bases, Contact, Feeling,
Craving, Clinging, Existence, Birth and
Aging-and-Death
It is through ignorance (unknowing of true reality) that beings continue to experience
discontentedness in continued wandering and roaming through The Cycle of Rebirth. The
unEnlightened mind does not understand what it does not understand. By not
understanding the causes and conditions that create discontentedness and continued
rebirth, a being continues to roam and wander through countless rounds of rebirth within
The Cycle of Rebirth hindered and plagued by its own ignorance (unknowing of true
reality).
It is the elimination of ignorance (unknowing of true reality) that allows a Practitioner to
undo or unravel the entire massive amount of discontentedness experienced through
continuous rebirth in The Cycle of Rebirth. Ignorance is eliminated through acquiring
wisdom. Wisdom is acquired through learning, reflecting, and practicing these Teachings
with guidance from a Teacher to independently discover the truth. A Practitioner will need
to investigate these Teachings applying energy and effort in a determined, dedicated, and
diligent development of their life practice. Through consistent ongoing learning, reflection,
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and practice of these Teachings, a Practitioner can observe for themselves that the
condition of the mind and one’s life continues to improve.
As wisdom is gradually increased and practiced in daily life through wise decision making,
discontentedness is gradually decreased from the mind. For example, a Practitioner can
observe that situations that once produced anger or frustration in the mind no longer has
the same result. A Practitioner can observe that the same situation that once produced
discontentedness can reoccur but through practicing these Teachings the mind will have
diminished and then eliminates 100% of all discontentedness. The mind can reside
peaceful, calm, serene, and content with joy as a Practitioner learns, reflects, and
practices these Teachings training the mind to no longer be affected by its own ignorance
(unknowing of true reality).
With the mind having eliminated 100% of all discontentedness, a Practitioner will know
for themselves that there is no longer any rebirth as the mind has been fully and
completely trained residing peaceful, calm, serene, and content with joy - permanently.
The Practitioner has removed the conditions that are keeping the mind trapped in The
Cycle of Rebirth. They have dismantled and destroyed all the “causes and conditions”
that are creating continuous rebirth, namely ignorance (unknowing of true reality) and the
mind is Enlightened.
A Stream-Enterer will not have accomplished the goal of eliminating ignorance
(unknowing of true reality) from the mind but they will understand Dependent Origination
and know that this is the training method to eliminate discontentedness to attain
Enlightenment. They will be deeply practicing The Eight Fold Path as the way leading to
the elimination of discontentedness while fully understanding Dependent Origination.
It is not until a Practitioner eliminates all Ten Fetters that the mind will have completely
eliminated ignorance (unknowing of true reality) and be fully practicing these Teachings no
longer experiencing any discontentedness or any more rebirth in The Cycle of Rebirth.
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65


Chapter 15
A Stream-Enterer Understands Condition,
the Cause, the Elimination, and
the Way Leading to the Elimination of Condition
(Second Discourse)
Herein, Monks, a Monk understands aging-and-death, its cause, its
elimination, and the way leading to its elimination.
He understands birth, its cause, its elimination, and the way leading to its
elimination.
He understands existence, its cause, its elimination, and the way leading to
its elimination.
He understands clinging, its cause, its elimination, and the way leading to its
elimination.
He understands craving, its cause, its elimination, and the way leading to its
elimination.
He understands feeling, its cause, its elimination, and the way leading to its
elimination.
He understands contact, its cause, its elimination, and the way leading to its
elimination.
He understands the six sense bases, its cause, its elimination, and the way
leading to its elimination.
He understands name-and-form, its cause, its elimination, and the way
leading to its elimination.
He understands consciousness, its cause, its elimination, and the way
leading to its elimination.
He understands volitional formations, their cause, their elimination, and the
way leading to their elimination.
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And what, Monks, is aging-and-death?
The aging of the various beings in the various orders of beings, their growing
old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,
degeneration of the sense bases: this is called aging. The passing away of
the various beings from the various orders of beings, their perishing,
breakup, disappearance, mortality, death, completion of time, the breakup of
the aggregates, the laying down of the carcass: this is called death. Thus this
aging and this death are together called aging-and-death.
With the arising of birth there is the arising of aging-and-death. With the
elimination of birth there is the elimination of aging-and-death. Just this
Noble Eight Fold Path is the way leading to the elimination of aging-and-
death; that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
And what, Monks, is birth?
The birth of the various beings into the various realms of beings, their being
born, descent [into the womb], production, the coming together of the
aggregates, the obtaining of the sense bases. This is called birth.
With the arising of existence there is the arising of birth. With the elimination
of existence there is the elimination of birth. This Noble Eight Fold Path is the
way leading to the elimination of birth; that is, Right View, Right Intention,
Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,
and Right Concentration.
And what, Monks, is existence?
There are these three kinds of existence: sense-sphere existence (six sense
bases), form-sphere existence (form realms), formless-sphere existence
(formless realms). This is called existence.
With the arising of clinging there is the arising of existence. With the
elimination of clinging there is the elimination of existence. This Noble Eight
Fold Path is the way leading to the elimination of existence; that is, Right
View, Right Intention, Right Speech, Right Action, Right Livelihood, Right
Effort, Right Mindfulness, and Right Concentration.
And what, Monks, is clinging?
There are these four kinds of clinging: clinging to sensual pleasures, clinging
to views, clinging to rules and vows, clinging to a notion of self. This is called
clinging.
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With the arising of craving there is the arising of clinging. With the elimination
of craving there is the elimination of clinging. This Noble Eight Fold Path is
the way leading to the elimination of clinging; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
And what, Monks, is craving?
There are these six classes of craving: craving for forms, craving for sounds,
craving for odors, craving for flavors, craving for physical objects, craving for
mental objects. This is called craving.
With the arising of feeling there is the arising of craving. With the elimination
of feeling there is the elimination of craving. This Noble Eight Fold Path is the
way leading to the elimination of craving; that is, Right View, Right Intention,
Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,
and Right Concentration.
And what, Monks, is feeling?
There are these six classes of feeling: feeling born of eye-contact, feeling
born of ear-contact, feeling born of nose-contact, feeling born of tongue-
contact, feeling born of body-contact, feeling born of mind-contact. This is
called feeling.
With the arising of contact there is the arising of feeling. With the elimination
of contact there is the elimination of feeling. This Noble Eight Fold Path is the
way leading to the elimination of feeling; that is, Right View, Right Intention,
Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,
and Right Concentration.
And what, Monks, is contact?
There are these six classes of contact: eye-contact, ear-contact, nose-
contact, tongue-contact, body-contact, mind-contact. This is called contact.
With the arising of the six sense bases there is the arising of contact. With
the elimination of the six sense bases there is the elimination of contact. This
Noble Eight Fold Path is the way leading to the elimination of contact; that is,
Right View, Right Intention, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness, and Right Concentration.
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And what, Monks, are the six sense bases?
The eye base, the ear base, the nose base, the tongue base, the body base,
the mind base. These are called the six sense bases.
With the arising of name-and-form there is the arising of the six sense bases.
With the elimination of name-and-form there is the elimination of the six sense
bases. This Noble Eight Fold Path is the way leading to the elimination of the
six sense bases; that is, Right View, Right Intention, Right Speech, Right
Action, Right Livelihood, Right Effort, Right Mindfulness, and Right
Concentration.
And what, Monks, is name-and-form?
Feeling, perception, volitional formation, contact, consciousness: this is
called name. The four great elements and the form derived from the four
great elements: this is called form. Thus this name and this form are together
called name-and-form.
With the arising of consciousness there is the arising of name-and-form. With
the elimination of consciousness there is the elimination of name-and-form.
This Noble Eight Fold Path is the way leading to the elimination of name-
and-form; that is, Right View, Right Intention, Right Speech, Right Action,
Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
And what, Monks, is consciousness?
There are these six classes of consciousness: eye-consciousness, ear-
consciousness, nose-consciousness, tongue-consciousness, body-
consciousness, mind-consciousness. This is called consciousness.
With the arising of volitional formations (choices/decisions) there is the arising
of consciousness. With the elimination of volitional formations there is the
elimination of consciousness. This Noble Eight Fold Path is the way leading to
the elimination of consciousness; that is, Right View, Right Intention, Right
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and
Right Concentration.
And what, Monks, are volitional formations?
There are these three kinds of volitional formations (choices/decisions): the
bodily volitional formation, the verbal volitional formation, the mental
volitional formation. These are called the volitional formations.
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With the arising of ignorance (unknowing of true reality) there is the arising of
volitional formations. With the elimination of ignorance there is the
elimination of volitional formations. Just this Noble Eight Fold Path is the way
leading to the elimination of volitional formations; that is, Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
When, Monks, a Monk thus understands aging-and-death, its cause, its
elimination, and the way leading to its elimination;
When he thus understands birth, its cause, its elimination, and the way
leading to its elimination;
When he thus understands existence, its cause, its elimination, and the way
leading to its elimination;
When he thus understands clinging, its cause, its elimination, and the way
leading to its elimination;
When he thus understands craving, its cause, its elimination, and the way
leading to its elimination;
When he thus understands feeling, its cause, its elimination, and the way
leading to its elimination;
When he thus understands contact, its cause, its elimination, and the way
leading to its elimination;
When he thus understands the six sense bases, its cause, its elimination,
and the way leading to its elimination;
When he thus understands name-and-form, its cause, its elimination, and
the way leading to its elimination;
When he thus understands consciousness, its cause, its elimination, and
the way leading to its elimination;
When he thus understands volitional formations, their cause, their
elimination, and the way leading to their elimination,
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
70

One with penetrative wisdom, one who stands squarely before the door to
the Deathless (Enlightenment).
(Reference: SN 12.28)
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 16
The Forty-Four Cases of Wisdom
Monks, I will teach you forty-four cases of wisdom. Listen to that and attend
closely, I will speak.
‘Yes, Venerable Sir’, those Monks replied.
The Perfectly Enlightened One said this:
Monks, what are the forty-four cases of wisdom?
(Group 1)
(1) Wisdom of aging-and-death,
(2) Wisdom of its cause,
(3) Wisdom of its elimination,
(4) Wisdom of the way leading to its elimination.
(Group 2)
(1) Wisdom of birth,
(2) Wisdom of its cause,
(3) Wisdom of its elimination,
(4) Wisdom of the way leading to its elimination.
(Group 3)
(1) Wisdom of existence,
(2) Wisdom of its cause,
(3) Wisdom of its elimination,
(4) Wisdom of the way leading to its elimination.
(Group 4)
(1) Wisdom of clinging,
(2) Wisdom of its cause,
(3) Wisdom of its elimination,
(4) Wisdom of the way leading to its elimination.
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(Group 5)
(1) Wisdom of craving,
(2) Wisdom of its cause,
(3) Wisdom of its elimination,
(4) Wisdom of the way leading to its elimination.
(Group 6)
(1) Wisdom of feeling,
(2) Wisdom of its cause,
(3) Wisdom of its elimination,
(4) Wisdom of the way leading to its elimination.
(Group 7)
(1) Wisdom of contact,
(2) Wisdom of its cause,
(3) Wisdom of its elimination,
(4) Wisdom of the way leading to its elimination.
(Group 8)
(1) Wisdom of the six sense bases,
(2) Wisdom of its cause,
(3) Wisdom of its elimination,
(4) Wisdom of the way leading to its elimination.
(Group 9)
(1) Wisdom of name-and-form,
(2) Wisdom of its cause,
(3) Wisdom of its elimination,
(4) Wisdom of the way leading to its elimination.
(Group 10)
(1) Wisdom of consciousness,
(2) Wisdom of its cause,
(3) Wisdom of its elimination,
(4) Wisdom of the way leading to its elimination.
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(Group 11)
(1) Wisdom of volitional formations,
(2) Wisdom of their cause,
(3) Wisdom of their elimination,
(4) Wisdom of the way leading to their elimination.
These, Monks, are the forty-four cases of wisdom.
And what, Monks, is aging-and-death?
The aging of the various beings in the various orders of beings, their growing
old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,
degeneration of the sense bases: this is called aging. The passing away of
the various beings from the various orders of beings, their perishing,
breakup, disappearance, mortality, death, completion of time, the breakup of
the aggregates, the laying down of the carcass: this is called death. Thus
this aging and this death are together called aging-and-death.
With the arising of birth there is the arising of aging-and-death. With the
elimination of birth there is the elimination of aging-and-death. This Noble
Eight Fold Path is the way leading to the elimination of aging-and-death; that
is, Right View, Right Intention, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness, and Right Concentration.
When, Monks, a Noble Disciple thus understands aging-and-death, its
cause, its elimination, and the way leading to its elimination, this is his
wisdom of the principle. By means of this principle that is seen,
understood, immediately attained, fathomed, he applies the method to the
past and to the future thus: ‘Whatever Ascetics and Brāhmins in the past
directly knew aging-and-death, its cause, its elimination, and the way leading
to its elimination, all these directly knew it in the very same way that I do
now. Whatever Ascetics and Brāhmins in the future will directly know aging-
and-death, its cause, its elimination, and the way leading to its elimination, all
these will directly know it in the very same way that I do now’. This is his
wisdom of entailment.
When, Monks, a Noble Disciple has purified and cleansed these two kinds of
wisdom - wisdom of the principle and wisdom of entailment - 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
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has entered the stream of The Teachings, a Noble One with penetrative
wisdom, one who stands squarely before the door to the Deathless
(Enlightenment).
And what, Monks, is birth?
The birth of the various beings into the various realms of beings, their being
born, descent [into the womb], production, the coming together of the
aggregates, the obtaining of the sense bases. This is called birth.
With the arising of existence there is the arising of birth. With the elimination
of existence there is the elimination of birth. This Noble Eight Fold Path is
the way leading to the elimination of birth; that is, Right View, Right Intention,
Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,
and Right Concentration.
When, Monks, a Noble Disciple thus understands birth, its cause, its
elimination, and the way leading to its elimination, this is his wisdom of the
principle. By means of this principle that is seen, understood, immediately
attained, fathomed, he applies the method to the past and to the future
thus: ‘Whatever Ascetics and Brāhmins in the past directly knew birth, its
cause, its elimination, and the way leading to its elimination, all these directly
knew it in the very same way that I do now. Whatever Ascetics and Brāhmins
in the future will directly know birth, its cause, its elimination, and the way
leading to its elimination, all these will directly know it in the very same way
that I do now’. This is his wisdom of entailment.
When, Monks, a Noble Disciple has purified and cleansed these two kinds of
wisdom - wisdom of the principle and wisdom of entailment - 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).
And what, Monks, is existence? …..
And what, Monks, is clinging? …..
And what, Monks, is craving? …..
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And what, Monks, is feeling? …..
And what, Monks, is contact? …..
And what, Monks, are the six sense bases? …..
And what, Monks, is name-and-form? …..
And what, Monks, is consciousness? …..
(Discourses for Existence, Clinging, Craving, Feeling, Contact, The six sense
bases, Name-and-Form and Consciousness are identical with the discourses
for Aging-and-death and Birth except for the subject title.)
And what, Monks, are the volitional formations?
There are these three kinds of volitional formations (choices/decisions): the
bodily volitional formation, the verbal volitional formation, the mental volitional
formation. These are called the volitional formations.
With the arising of ignorance (unknowing of true reality) there is the arising
of volitional formations. With the elimination of ignorance (unknowing of
true reality) there is the elimination of volitional formations. This Noble Eight
Fold Path is the way leading to the elimination of volitional formations; that
is, Right View, Right Intention, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness, and Right Concentration.
When, Monks, a Noble Disciple thus understands volitional formations,
their cause, their elimination, and the way leading to their elimination, this is
his wisdom of the principle. By means of this principle that is seen,
understood, immediately attained, fathomed, he applies the method to the
past and to the future thus: ‘Whatever Ascetics and Brāhmins in the past
directly knew volitional formations, their cause, their elimination, and the way
leading to their elimination, all these directly knew it in the very same way
that I do now. Whatever Ascetics and Brāhmins in the future will directly
know volitional formations, their cause, their elimination, and the way leading
to their elimination, all these will directly know it in the very same way that I
do now’. This is his wisdom of entailment.
When, Monks, a Noble Disciple has purified and cleansed these two kinds of
wisdom - wisdom of the principle and wisdom of entailment - he is then
called “A Noble Disciple”.
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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 12.33)
In this Teaching from Gotama Buddha, he shares the forty-four (44) cases of wisdom
which requires a detailed understanding of each condition of Dependent Origination.
A Practitioner will need to understand each part of Dependent Origination.
1.) What it is?
2.) Its cause?
3.) Its elimination?
4.) The way leading to its elimination?
The Chapters in this book and through seeking guidance with a Teacher will help you to
develop your understanding of each of these forty-four (44) cases of wisdom.
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Chapter 17
The Seventy-Seven Cases of Wisdom
Monks, I will teach you seventy-seven cases of wisdom. Listen to that and
attend closely, I will speak.
‘Yes, Venerable Sir’, those Monks replied.
The Perfectly Enlightened One said this:
Monks, what are the seventy-seven cases of wisdom?
(Group 1)
(1) The wisdom: Aging-and-death has birth as its condition.
(2) The wisdom: When there is no birth, there is no aging-and-death.
(3) The wisdom: In the past too aging-and-death had birth as its condition.
(4) The wisdom: In the past too, had there been no birth, there would have
been no aging-and-death.
(5) The wisdom: In the future too aging-and-death will have birth as its
condition.
(6) The wisdom: In the future too, should there be no birth, there will be no
aging-and-death.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
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(Group 2)
(1) The wisdom: Birth has existence as its condition.
(2) The wisdom: When there is no existence, there is no birth.
(3) The wisdom: In the past too birth had existence as its condition.
(4) The wisdom: In the past too, had there been no existence, there would
have been no birth.
(5) The wisdom: In the future too birth will have existence as its condition.
(6) The wisdom: In the future too, should there be no existence, there will be
no birth.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
(Group 3)
(1) The wisdom: Existence has clinging as its condition.
(2) The wisdom: When there is no clinging, there is no existence.
(3) The wisdom: In the past too existence had clinging as its condition.
(4) The wisdom: In the past too, had there been no clinging, there would have
been no existence.
(5) The wisdom: In the future too existence will have clinging as its condition.
(6) The wisdom: In the future too, should there be no clinging, there will be no
existence.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
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(Group 4)
(1) The wisdom: Clinging has craving as its condition.
(2) The wisdom: When there is no craving, there is no clinging.
(3) The wisdom: In the past too clinging had craving as its condition.
(4) The wisdom: In the past too, had there been no craving, there would have
been no clinging.
(5) The wisdom: In the future too clinging will have craving as its condition.
(6) The wisdom: In the future too, should there be no craving, there will be no
clinging.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
(Group 5)
(1) The wisdom: Craving has feeling as its condition.
(2) The wisdom: When there is no feeling, there is no craving.
(3) The wisdom: In the past too craving had feeling as its condition.
(4) The wisdom: In the past too, had there been no feeling, there would have
been no craving.
(5) The wisdom: In the future too craving will have feeling as its condition.
(6) The wisdom: In the future too, should there be no feeling, there will be no
craving.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
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(Group 6)
(1) The wisdom: Feeling has contact as its condition.
(2) The wisdom: When there is no contact, there is no feeling.
(3) The wisdom: In the past too feeling had contact as its condition.
(4) The wisdom: In the past too, had there been no contact, there would have
been no feeling.
(5) The wisdom: In the future too feeling will have contact as its condition.
(6) The wisdom: In the future too, should there be no contact, there will be no
feeling.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
(Group 7)
(1) The wisdom: Contact has the six sense bases as its condition.
(2) The wisdom: When there is no the six sense bases, there is no contact.
(3) The wisdom: In the past too contact had the six sense bases as its
condition.
(4) The wisdom: In the past too, had there been no the six sense bases, there
would have been no contact.
(5) The wisdom: In the future too contact will have the six sense bases as its
condition.
(6) The wisdom: In the future too, should there be no the six sense bases,
there will be no contact.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
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(Group 8)
(1) The wisdom: The Six Sense Bases has name-and-form as its condition.
(2) The wisdom: When there is no name-and-form, there is no the six sense
bases.
(3) The wisdom: In the past too the six sense bases had name-and-form as
its condition.
(4) The wisdom: In the past too, had there been no name-and-form, there
would have been no the six sense bases.
(5) The wisdom: In the future too the six sense bases will have name-and-
form as its condition.
(6) The wisdom: In the future too, should there be no name-and-form, there
will be no the six sense bases.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
(Group 9)
(1) The wisdom: Name-and-Form has consciousness as its condition.
(2) The wisdom: When there is no consciousness, there is no name-and-
form.
(3) The wisdom: In the past too name-and-form had consciousness as its
condition.
(4) The wisdom: In the past too, had there been no consciousness, there
would have been no name-and-form.
(5) The wisdom: In the future too name-and-form will have consciousness as
its condition.
(6) The wisdom: In the future too, should there be no consciousness, there will
be no name-and-form.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
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(Group 10)
(1) The wisdom: Consciousness has volitional formations as its condition.
(2) The wisdom: When there is no volitional formations, there is no
consciousness.
(3) The wisdom: In the past too consciousness had volitional formations as
its condition.
(4) The wisdom: In the past too, had there been no volitional formations, there
would have been no consciousness.
(5) The wisdom: In the future too consciousness will have volitional
formations as its condition.
(6) The wisdom: In the future too, should there be no volitional formations,
there will be no consciousness.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
(Group 11)
(1) The wisdom: Volitional Formations have ignorance as their condition.
(2) The wisdom: When there is no ignorance, there are no volitional
formations.
(3) The wisdom: In the past too volitional formations had ignorance as their
condition.
(4) The wisdom: In the past too, had there been no ignorance, there would
have been no volitional formations.
(5) The wisdom: In the future too volitional formations will have ignorance as
their condition.
(6) The wisdom: In the future too, should there be no ignorance, there will be
no volitional formations.
(7) The wisdom: That wisdom of the stability of The Teachings is also
subject to destruction, vanishing, fading away, and elimination.
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These, Monks, are called the seventy-seven cases of wisdom.
(Reference: SN 12.34)
In this Teaching from Gotama Buddha, he shares the seventy-seven (77) cases of wisdom
further describing the various conditions of Dependent Origination.
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Chapter 18
Wisdom of the Principle and
Wisdom of Entailment
(A Stream-Enterer)
And what, Monks, is aging-and-death?
The aging of the various beings in the various orders of beings, their growing
old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,
degeneration of the sense bases: this is called aging. The passing away of
the various beings from the various orders of beings, their perishing,
breakup, disappearance, mortality, death, completion of time, the breakup of
the aggregates, the laying down of the carcass: this is called death. Thus
this aging and this death are together called aging-and-death.
With the arising of birth there is the arising of aging-and-death. With the
elimination of birth there is the elimination of aging-and-death. This Noble
Eight Fold Path is the way leading to the elimination of aging-and-death;
that is, Right View, Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
When, Monks, a Noble Disciple thus understands aging-and-death, its
cause, its elimination, and the way leading to its elimination, this is his
wisdom of the principle. By means of this principle that is seen,
understood, immediately attained, comprehended, he applies the method to
the past and to the future thus: ‘Whatever Ascetics and Brāhmins in the
past directly knew aging-and-death, its cause, its elimination, and the way
leading to its elimination, all these directly knew it in the very same way that I
do now. Whatever Ascetics and Brāhmins in the future will directly know
aging-and-death, its cause, its elimination, and the way leading to its
elimination, all these will directly know it in the very same way that I do now’.
This is his wisdom of entailment.
When, Monks, a Noble Disciple has purified and cleansed these two kinds of
wisdom - wisdom of the principle and wisdom of entailment - he is then
called “A Noble Disciple”.
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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 12.33)
In this Teaching from Gotama Buddha, he shares the “wisdom of principle” and “wisdom
of entailment” as has been shared in other discourses on the topic of Dependent
Origination.
Wisdom of principle is understanding the truth of each individual statement and being
able to see that truth through your own investigation. In this way, a Practitioner has
developed “penetrative wisdom”. The wisdom they understand is deeply soaked into the
mind because they are able to see the truth for themselves.
While a Teacher is there to provide guidance to learn, each Practitioner will need to do the
work to see the truth for themselves leading to acquiring wisdom of principle.
Wisdom of entailment is being able to see the wisdom of connecting statements of truth.
If this is true, then that is true. If this is false, then that is false. Wisdom of entailment is
being able to deeply understand how one truthful statement leading to another truthful
statement is a way of acquiring wisdom. One false statement leads to understand that the
related statement is also false.
In this way, a Practitioner is able to further develop their penetrative wisdom which leads
to the elimination of ignorance (unknowing of true reality) to awaken the mind to
Enlightenment.
A Practitioner will need the ability to discover “wisdom by principle” and follow the logic
of “wisdom of entailment” to understand the truth of The Natural Laws of Existence. A
Stream-Enterer will have needed to develop these abilities to discover the truth and
acquire wisdom to attain the first Stage of Enlightenment and to continue their journey to
the fourth Stage of Enlightenment as an Arahant - the Enlightened mind.
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Chapter 19
A Stream-Enterer Has Abandoned Confusion in
the Case of ‘Clinging to Aggregates’
Monks, when what exists, by clinging to what, by adhering to what, does
such a view as this arise: ‘The winds do not blow, the rivers do not flow,
pregnant women do not give birth, the moon and sun do not rise and set but
stand as steady as a pillar’?
‘Venerable Sir, our Teachings are rooted in The Perfectly Enlightened One,
take recourse in The Perfectly Enlightened One. It would be good if The
Perfectly Enlightened One would clear up the meaning of this statement.
Having heard it from him, the Monks will remember it.’
Then listen and attend closely, Monks, I will speak.
When there is form, Monks, by clinging to form, by adhering to form, such a
view as this arises: The winds do not blow, the rivers do not flow, pregnant
women do not give birth, the moon and sun do not rise and set but stand as
steady as a pillar.
(In the case of feeling, perception, volitional formations (choices/decisions),
and consciousness, the discourses are identical except for the reference to
each of the aggregates previously mentioned.)
What do you think, Monks, is form permanent or impermanent?
‘Impermanent, Venerable Sir.’
Is what is impermanent discontentedness or peacefulness?
“Discontentedness, Venerable Sir.”
But without clinging to what is impermanent, discontentedness, and
subject to change, could such a view as this arise: The winds do not blow,
the rivers do not flow, pregnant women do not give birth, the moon and sun
do not rise and set but stand as steady as a pillar?
‘No, Venerable Sir.’
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(In the case of feeling, perception, volitional formations (choices/decisions),
and consciousness, the discourses are identical except for the reference to
each of the aggregates previously mentioned.)
That which is seen, heard, sensed, recognized, attained, sought after, and
ranged over by the mind: is that permanent or impermanent?
‘Impermanent, Venerable Sir.’
Is what is impermanent discontentedness or peacefulness?
‘Discontentedness, Venerable Sir.’
But without clinging to what is impermanent, discontentedness, and
subject to change, could such a view as this arise: The winds do not blow,
the rivers do not flow, pregnant women do not give birth, the moon and sun
do not rise and set but stand as steady as a pillar?
‘No, Venerable Sir.’
When, Monks, a Noble Disciple has abandoned confusion in these six cases,
and when, further, he has abandoned confusion about discontentedness, the
cause of discontentedness, the elimination of discontentedness, and the way
leading to the elimination of discontentedness, he is then called a Noble
Disciple who is a Stream-Enterer, no longer bound to the nether world, fixed
in destination, with Enlightenment as his destination.
(Reference: SN 24.1)
In this Teaching from Gotama Buddha, he shares that a Practitioner who has the wisdom
of The Five Aggregates understands they are impermanent and no longer is interested in
clinging to them. The mind of a Stream-Enterer understands that holding on to anything
that is impermanent, including The Five Aggregates, will only cause discontentedness and
to eliminate discontentedness the mind needs to be trained to let go.
With The Five Aggregates representing what makes “a being a being”, the mind needs to
get to the point where it understands The Five Aggregates and Dependent Origination so
well that it no longer holds on, or clings, to existence. A Stream-Enterer will know this to
be true but has not yet accomplished the goal of eliminating clinging to The Five
Aggregates. It is not until a Practitioner has eliminated the sixth and seventh fetter that
the mind has completely eliminated craving/clinging to existence.
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.)
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Chapter 20
A Stream-Enterer Has Abandoned Confusion in
the Case of ‘Nothing Matters’
Monks, when what exists, by clinging to what, by adhering to what, does
such a view as this arise: There is nothing given, nothing offered, nothing
presented in charity; no fruit or result of wholesome and unwholesome
actions; no this world, no other world; no mother, no father; no beings who
are reborn spontaneously; no Ascetics and Brāhmins faring and practicing
rightly in the world who, having realized this world and the other world for
themselves by direct knowledge (experience), make them known to others.
This person consists of the four great elements. When one dies, earth returns
to and merges with the earth-body; water returns to and merges with the
water-body; fire returns to and merges with the fire-body; wind returns to
and merges with the wind-body; the sense bases are transferred to space.
[Four] men with support for the body as the fifth, carry away the corpse. The
formal funeral speech last as far as the charnel ground; the bones whiten;
burnt offerings end with ashes. Giving is a doctrine of unwise.
When anyone asserts the doctrine that there is [giving and the like], it is
empty, false and frivolous speech. Unwise and the wise are alike cut off and
perish with the breakup of the body; after death they do not exist?
‘Venerable Sir, our Teachings are rooted in The Perfectly Enlightened One,
take recourse in The Perfectly Enlightened One. It would be good if The
Perfectly Enlightened One would clear up the meaning of this statement.
Having heard it from him, the Monks will remember it.’
Then listen and attend closely, Monks, I will speak.
When there is form, Monks, by clinging to form, by adhering to form,
such a view as this arises: There is nothing given, nothing offered, nothing
presented in charity; no fruit or result of wholesome and unwholesome
actions; no this world, no other world; no mother, no father; no beings who
are reborn spontaneously; no Ascetics and Brāhmins faring and practicing
rightly in the world who, having realized this world and the other world for
themselves by direct knowledge (experience), make them known to others.
This person consists of the four great elements. When one dies, earth returns
to and merges with the earth-body; water returns to and merges with the
water-body; fire returns to and merges with the fire-body; wind returns to
and merges with the wind-body; the sense bases are transferred to space.
[Four] men with support for the body as the fifth, carry away the corpse. The
89


formal funeral speech last as far as the charnel ground; the bones whiten;
burnt offerings end with ashes. Giving is a doctrine of unwise.
When anyone asserts the doctrine that there is [giving and the like], it is
empty, false and frivolous speech. Unwise and the wise are alike cut off and
perish with the breakup of the body; after death they do not exist?
What do you think, Monks, is form permanent or impermanent?
‘Impermanent, Venerable Sir.’
Is what is impermanent discontentedness or peacefulness?
‘Discontentedness, Venerable Sir.’
But without clinging to what is impermanent, discontentedness, and subject
to change, could such a view as this arise: There is nothing given, nothing
offered, nothing presented in charity; no fruit or result of wholesome and
unwholesome actions; no this world, no other world; no mother, no father; no
beings who are reborn spontaneously; no Ascetics and Brāhmins faring and
practicing rightly in the world who, having realized this world and the other
world for themselves by direct knowledge (experience), make them known to
others. This person consists of the four great elements. When one dies, earth
returns to and merges with the earth-body; water returns to and merges with
the water-body; fire returns to and merges with the fire-body; wind returns to
and merges with the wind-body; the sense bases are transferred to space.
[Four] men with support for the body as the fifth, carry away the corpse. The
formal funeral speech last as far as the charnel ground; the bones whiten;
burnt offerings end with ashes. Giving is a doctrine of unwise.
When anyone asserts the doctrine that there is [giving and the like], it is
empty, false and frivolous speech. Unwise and the wise are alike cut off and
perish with the breakup of the body; after death they do not exist?
‘No, Venerable Sir.’
(In the case of feeling, perception, volitional formations, and consciousness,
the discourses are identical except for the reference to each of the
aggregates previously mentioned.)
That which is seen, heard, sensed, recognized, attained, sought after, and
ranged over by the mind: is that permanent or impermanent?
‘Impermanent, Venerable Sir.’
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Is what is impermanent discontentedness or peacefulness?
‘Discontentedness, Venerable Sir.’
But without clinging to what is impermanent, discontentedness, and subject
to change, could such a view as this arise: There is nothing given, nothing
offered, nothing presented in charity; no fruit or result of wholesome and
unwholesome actions; no this world, no other world; no mother, no father; no
beings who are reborn spontaneously; no Ascetics and Brāhmins faring and
practicing rightly in the world who, having realized this world and the other
world for themselves by direct knowledge (experience), make them known to
others. This person consists of the four great elements. When one dies, earth
returns to and merges with the earth-body; water returns to and merges with
the water-body; fire returns to and merges with the fire-body; wind returns to
and merges with the wind-body; the sense bases are transferred to space.
[Four] men with support for the body as the fifth, carry away the corpse. The
formal funeral speech last as far as the charnel ground; the bones whiten;
burnt offerings end with ashes. Giving is a doctrine of unwise.
When anyone asserts the doctrine that there is [giving and the like], it is
empty, false and frivolous speech. Unwise and the wise are alike cut off and
perish with the breakup of the body; after death they do not exist?
‘No, Venerable Sir.’
When, Monks, a Noble Disciple has abandoned confusion in these six
cases, and when, further, he has abandoned confusion about
discontentedness, the cause of discontentedness, the elimination of
discontentedness, and the way leading to the elimination of
discontentedness, he is then called a Noble Disciple who is a Stream-
Enterer, no longer bound to the nether world, fixed in destination, with
Enlightenment as his destination.
(Reference: SN 24.5)
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In this Teaching from Gotama Buddha, he shares how if a Practitioner understands that
The Five Aggregates and “that which is seen, heard, sensed, recognized, attained, sought
after, and ranged over by the mind” are impermanent, then they would not have the view
that:
“There is nothing given, nothing offered, nothing presented in charity; no fruit or result of
wholesome and unwholesome actions; no this world, no other world; no mother, no
father; no beings who are reborn spontaneously; no Ascetics and Brāhmins faring and
practicing rightly in the world who, having realized this world and the other world for
themselves by direct knowledge (experience), make them known to others. This person
consists of the four great elements. When one dies, earth returns to and merges with the
earth-body; water returns to and merges with the water-body; fire returns to and merges
with the fire-body; wind returns to and merges with the wind-body; the sense bases are
transferred to space. [Four] men with support for the body as the fifth, carry away the
corpse. The formal funeral speech last as far as the charnel ground; the bones whiten;
burnt offerings end with ashes. Giving is a doctrine of unwise.
When anyone asserts the doctrine that there is [giving and the like], it is empty, false and
frivolous speech. Unwise and the wise are alike cut off and perish with the breakup of the
body; after death they do not exist?”.
A Stream-Enterer will have eliminated their confusion about “these six cases” and has
eliminated any confusion or ignorance (unknowing of true reality) related to
discontentedness. The Buddha explains this as “When, Monks, a Noble Disciple has
abandoned confusion in these six cases, and when, further, he has abandoned confusion
about discontentedness”.
The way a Practitioner eliminates their ignorance, or confusion, about discontentedness is
to deeply understand and practice The Four Noble Truths. The Buddha points to this by
describing a Stream-Enterer will “abandon confusion about discontentedness, the cause
of discontentedness, the elimination of discontentedness, and the way leading to the
elimination of discontentedness, he is then called a Noble Disciple who is a Stream-
Enterer”. This is a reference to The Four Noble Truths.
Detailed explanation of The Four Noble Truths is available in this same book series found
in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
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Chapter 21
Six Benefits in Realizing the Fruit of Stream-Entry
Monks, these are the six benefits in realizing the fruit of Stream-Entry.
What six?
(1) One is fixed in the wholesome Teachings;
(2) one is incapable of decline;
(3) one’s discontentedness is limited;
(4) one comes to possess wisdom not shared by others;
(5) one has clearly seen causation;
(6) one has clearly seen causally arisen objects.
These are the six benefits in realizing the fruit of Stream-Entry.
(Reference: AN 6.97)


In this Teaching from Gotama Buddha, he shares the benefits of attaining the first Stage
of Enlightenment as a Stream-Enterer. These are not the only benefits but the significant
benefits that one will experience.
(1) One is fixed in the wholesome Teachings: A Practitioner will have experienced so many
benefits to the condition of the mind as a result of attaining the first Stage of
Enlightenment as a Stream-Enterer that the mind knows these “wholesome Teachings”
are what is leading to an improved condition of mind. The Practitioner will be “fixed” in
that they will know it is a matter of continuing to learn, reflect, and practice to continue to
experience the results of the Enlightened mind.
Their practice will be consistent and steady towards the attainment of increased Stages
of Enlightenment and experiencing the benefits associated with continued progress on
The Path to Enlightenment.
(2) One is incapable of decline: A Practitioner who has attained the first Stage of
Enlightenment as a Stream-Enterer is not capable of backsliding or falling out of the first
Stage of Enlightenment. The mind is “incapable of decline” or regression back to a lower
attainment.
This is not the case for a Practitioner who is experiencing the Jhānas. The Jhānas are
preliminary phases the mind experiences prior to the attainment of the first Stage of
Enlightenment as a Stream-Enterer. It is not until the mind has fully attained the first Stage
of Enlightenment that it will be incapable of regression, backsliding, or decline.
(3) One’s discontentedness is limited: A Practitioner who has attained the first Stage of
Enlightenment as a Stream-Enterer will be experiencing a significant reduction of
discontentedness in the mind. They are still experiencing discontentedness because the
mind is not yet Enlightened but the mind will have drastically reduced discontentedness
in comparison to when the mind was not on The Path to Enlightenment.
Situations where the mind once experienced discontentedness a Stream-Enterer will no
longer be experiencing those same strong feelings but instead, they have been “limited”,
diminished, or it can be observed that in those same situations the strong feelings of
discontentedness are fading away.
(4) One comes to possess wisdom not shared by others: A Practitioner who has attained
the first Stage of Enlightenment as a Stream-Enterer will have needed to investigate these
Teachings learning, reflecting, and practicing them closely to acquire wisdom. The
wisdom acquired to attain the first Stage of Enlightenment is not widely known or
understood by most people in the world. It is important to keep this in mind as one will
need to be humble with the wisdom acquired ensuring to eliminate conceit so that you
can progress further on The Path to Enlightenment.
Conceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)
Conceit is a higher fetter that needs to be eliminated to attain Enlightenment.
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A Practitioner who is to attain the first Stage of Enlightenment will need to realize that
while you may understand discontentedness, the cause of discontentedness, the
elimination of discontentedness, and the way leading to the elimination of
discontentedness, this wisdom will not be known to others. People may choose to blame
you for their own discontentedness being unaware they are causing it themselves.
You will need to exercise restraint such that while people will be causing their own
discontentedness and blaming you, the mind will need to understand that you will be
unable to explain or help them to understand and eliminate their discontentedness
because they will need to decide to learn, reflect, and practice these Teachings on their
own. You will be unable to force someone to attain Enlightenment through pursuing The
Path to Enlightenment and you should not even try as that would only be a decision from
your own craving/desire/attachment leading to your own discontentedness and hinder
progress towards the attainment of Enlightenment.
(5) One has clearly seen causation: A Practitioner who has attained the first Stage of
Enlightenment as a Stream-Enterer will understand The Natural Law of Kamma and be
able to observe “cause and effect” within daily life. They will know that anything they are
experiencing in life is a result of their decisions “action and result”, essentially the result of
their decisions.
Detailed explanation of The Natural Law of Kamma is available in this same book series
found in Chapter 9 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1) and in the book “The Natural Law of Kamma” (Volume 6).
(6) One has clearly seen causally arisen objects: A Practitioner who has attained the first
Stage of Enlightenment as a Stream-Enterer will be able to see the “cause and effect”
relationship of all physical and mental objects that arise or come to be, understanding
Dependent Origination as the highest law of nature.
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Chapter 22
A Stream-Enterer is Worth More Than Being a
Wheel-Turning Monarch
Monks, although a Wheel-Turning Monarch, having exercised supreme
sovereign rulership over the four continents, with the breakup of the body,
after death, is reborn in a good destination, in a heavenly world, in the
company of the heavenly beings of the heavenly realm, and there in the
Nandana Grove, accompanied by an entourage of heavenly nymphs, he
enjoys himself supplied and endowed with the five cords of heavenly sensual
pleasure, still, as he does not possess four things, he is not freed from hell,
the animal realm, and the realm of afflicted spirits, not freed from the plane of
misery, the bad destinations, the nether world.
Although, Monks, a Noble Disciple maintains himself by lumps of almsfood
and wears rag-robes, still, as he possesses four things, he is freed from hell,
the animal realm, and the realm of afflicted spirits, freed from the plane of
misery, the bad destinations, the nether world.
What are the four?
(1) Here, Monks, the Noble Disciple possesses confirmed confidence in the
Buddha thus: The Tathāgata is an Arahant, Perfectly Enlightened,
accomplished in true wisdom and conduct, fortunate, knower of the
worlds, unsurpassed leader of persons to be tamed, Teacher of heavenly
beings and humans, The Enlightened One, The Fortunate One.
(2) He possesses confirmed confidence in The Teachings thus: The
Teachings are well expounded by The Perfectly Enlightened One, directly
visible, immediate, inviting one to come and see, applicable, to be
personally experienced by the wise.
(3) He possesses confirmed confidence in The Community thus: The
Community of The Perfectly Enlightened One’s disciples is practicing the
wholesome way, practicing the straight way, practicing the true way,
practicing the proper way; that is, the four pairs of persons, the eight
types of individuals - this Community of The Perfectly Enlightened One’s
disciples is worthy of gifts, worthy of hospitality, worthy of offerings,
worthy of respectful salutation, the unsurpassed field of merit for the
world.
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(4) He possesses the virtues (moral conduct) dear to the Noble Ones -
unbroken, untorn, unblemished, unblotched, liberating, praised by the
wise, not misunderstood, and leading to concentration.
He possesses these four things. And, Monks, between the obtaining of
sovereignty over the four continents and the obtaining of the four things, the
obtaining of sovereignty over the four continents is not worth a sixteenth part
of the obtaining of the four things.
(Reference: SN 55.1)


In this Teaching from Gotama Buddha, he shares how a Practitioner attaining the first
Stage of Enlightenment as a Stream-Enterer is more beneficial than a Wheel-Turning
Monarch.
A Stream-Enterer would have needed to learn, reflect, and practice these Teachings to
develop wisdom and improve the condition of the mind to eliminate the first three (3)
fetters of The Ten Fetters. They would be able to observe that the condition of their mind
has significantly improved from progressing on The Path to Enlightenment.
A Wheel-Turning Monarch is an individual who is a leader of a large population of people
who chooses to guide them based on The Teachings of The Buddha.
During the lifetime of The Buddha, these were actual Kings.
Today, we could think of a President, Prime Minister, Kings, Queens, politicians, and
others who lead a large population of people through wise decision making based on The
Natural Laws of Existence shared in The Teachings of The Buddha.
A Wheel-Turning Monarch is a leader of a population of people who decides to implement
rules for the population based on these Teachings. With their influence to be able to set
rules and guidelines for the population, it is seen as beneficial to guide a population of
people through these good wholesome Teachings.
These individuals have deep wisdom of The Teachings and choose to practice them for
their own life while also making decisions about their leadership of a large population of
people based on The Natural Laws of Existence, specifically, The Natural Law of Kamma.
They are a role model of these Teachings, in that they are setting an example for others to
observe that benefits the population of people through more closely understanding how
to practice The Teachings in daily life through the example displayed by the “Wheel-
Turning Monarch” or today, a leader of a large population of people.
The Natural Laws of Existence are a much higher law than any laws that could be created
by human beings. Therefore, for a King or leader to function through these Natural Laws
of Existence, this would lead to wholesome outcomes for large groups of people. A
Wheel-Turning Monarch has significant influence to help large populations of people
through structuring their Kingdom and how it operates based on these natural laws as
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this would help individuals in the population more readily progress towards
Enlightenment.
But, The Buddha shares that a Practitioner attaining the first Stage of Enlightenment is
more beneficial than one who is guiding an entire population of people based on rules for
society that are based on these Teachings.
Here, The Buddha is sharing how your attainment of increased levels of training and
results from the training is the ultimate goal and what is more beneficial.
A Stream-Enterer will be able to benefit a Community of Practitioners in that their wisdom
is able to be shared with others who will then be able to experience the same results of
significantly reduced discontentedness and the other benefits mentioned in Volume 5 -
Chapter 21. While it would be most wise to seek guidance from a Teacher who has
attained Enlightenment, having a Stream-Enterer or any other Practitioner who has
attained any of The Four Stages of Enlightenment would be highly beneficial to a
population of people as they could gain insight and understanding of The Teachings from
those Practitioners.
In this Teaching, The Buddha explains that a Stream-Enterer is more beneficial, or more
helpful, than a “Wheel-Turning Monarch”.
Detailed explanation of the first Stage of Enlightenment is available in this same book
series found in the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).
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Chapter 23
There Cannot Be Alteration in a Stream-Enterer
Monks, there may be alteration in the four great elements in the earth
element, the water element, the fire element, the wind element - but there
cannot be alteration in the Noble Disciple who possesses confirmed
confidence in The Buddha… in The Teachings... in The Community... Therein
this is alteration: that the Noble Disciple who possesses confirmed
confidence in The Buddha might be reborn in hell, in the animal realm, or in
the realm of afflicted spirits. This is impossible.
Monks, there may be alteration in the four great elements in the earth
element, the water element, the fire element, the wind element - but there
cannot be alteration in the Noble Disciple who possesses the virtues dear to
the Noble Ones. Therein this is alteration: that the Noble Disciple who
possesses the virtues (moral conduct) dear to the Noble Ones might be
reborn in hell, in the animal realm, or in the realm of afflicted spirits. This is
impossible.
(Reference: SN 55.17)
In this Teaching from Gotama Buddha, he shares how the condition of mind of a Stream-
Enterer is unable to be altered. A Practitioner who has attained the first Stage of
Enlightenment has already seen significant improvements to the condition of their mind
and the mind will not regress, “this is impossible”.
A Stream-Enterer is able to continue to progress on The Path to Enlightenment but the
mind will not regress, decline, or backslide out of the first Stage of Enlightenment.
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Chapter 24
Six Cases of Incapability by
One Accomplished in View
(First Discourse)
Monks, there are these six cases of incapability.
What six?
One accomplished in view is:
(1) incapable of considering any conditioned phenomenon (thing) as
permanent;
(2) incapable of considering any conditioned phenomenon (thing) as
pleasurable;
(3) incapable of considering any phenomenon (thing) as a self;
(4) incapable of doing a grave act that brings immediate results;
(5) incapable of resorting to [the belief] that purity (Enlightenment) comes
about through superstitious and auspicious acts;
(6) incapable of seeking a person worthy of offerings outside here.
These are the six cases of incapability.
(Reference: AN 6.93)