khushikothari22

You're welcome to introduce yourself and state your current area of practise.

This is how the Buddha advised his students to reflect on their practise:

At one time, the Blessed One was residing in Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

"Blessed One," those bhikkhus responded to the Blessed One. The Blessed One said:

"If, bhikkhus, a bhikkhu is not skilled in the ways of others' minds, then he should train thus: ‘I will become skilled in the way of my own mind’—indeed, bhikkhus, this is how you should train.

And how, bhikkhus, does a bhikkhu become skilled in the way of his own mind? Suppose, bhikkhus, a man or a woman, young, of a youthful appearance, fond of adornment, would look at their own reflection in a very clear and bright mirror or in a bowl of clear water. If there, they see any dirt or blemish on their face, they would strive to remove that dirt or blemish. If they do not see any dirt or blemish there, they would be satisfied, feeling complete and thinking: ‘It is a gain for me, it is excellent for me.’ Similarly, bhikkhus, for a bhikkhu, reflection is very helpful for wholesome states: ‘Am I often covetous or not? Am I often with ill-will or not? Am I often overcome by dullness (complacency) or not? Am I often restless or not? Am I often in doubt or not? Am I often angry or not? Am I often with a defiled mind or not? Am I often with an energetic body or not? Am I often lazy or not? Am I often uncollected or collected in mind?’

If, upon reflection, bhikkhus, a bhikkhu knows: ‘I often live with covetousness, with ill-will, overcome by dullness (complacency), restless, in doubt, angry, with a defiled mind, with an energetic body, lazy, uncollected in mind,’ then, bhikkhus, that bhikkhu should make a strong desire, effort, enthusiasm, energy, and determination to abandon those very evil, unwholesome states. Just as if one's clothes or head were on fire, one would make a strong desire, effort, enthusiasm, energy, and determination to extinguish that fire on one's clothes or head. In the same way, that bhikkhu should make a strong desire, effort, enthusiasm, energy, and determination to abandon those very evil, unwholesome states.

However, if upon reflection, bhikkhus, a bhikkhu knows: ‘I often live without covetousness, without ill-will, not overcome by dullness (complacency), not restless, beyond doubt, not angry, with an undefiled mind, with an energetic body, energetic, collected in mind,’ then, bhikkhus, that bhikkhu, established in those very wholesome states, should practice for the further destruction of the taints."

-- AN 10.51

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For one whose mind is unsteady, and who does not understand the true Dhamma; For one whose confidence wavers, wisdom does not reach fullness.

--DhammaPada Verse 38

For one whose mind is not agitated, and whose thoughts are not afflicted; For one who has abandoned merit and demerit, there is no fear for the alert.

--DhammaPada Verse 39

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Picture: Sunset at Montmajour, Vincent van Gogh, 1888

Related Teachings:

Importance of cultivating wisdom (AN 76 - 81) - A series of short teachings of the Buddha highlighting the importance of cultivation of wisdom.

Eight causes leading to wisdom (AN 8.2) - Eight conditions that lead to the arising of wisdom, its growth and perfection.

The Path and the Way of Practice for removal of five lower fetters (MN 64) - In this teaching, the Buddha shares the path and the way of practice for removal of the five lower fetters of: 1.) self-identity view, 2.) doubt regarding teachings, 3.) adherence to rites and rituals, 4.) sensual desires, and 5.) ill-will.

This teaching is from the section The Planes of Realization from "In the Buddha's Words" by Bhikkhu Bodhi.

The Buddha explains how one becomes the perfected one, an arahant, and shares verses on their qualities.

At Sāvatthi.

"Form, bhikkhus, is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as, 'This is not mine, I am not this, this is not my self,' — thus it should be seen with right wisdom as it really is.

Feeling, bhikkhus, is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as, 'This is not mine, I am not this, this is not my self,' — thus it should be seen with right wisdom as it really is.

Perception, bhikkhus, is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as, 'This is not mine, I am not this, this is not my self,' — thus it should be seen with right wisdom as it really is.

Volitional formations, bhikkhus, are impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as, 'This is not mine, I am not this, this is not my self,' — thus it should be seen with right wisdom as it really is.

Consciousness, bhikkhus, is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as, 'This is not mine, I am not this, this is not my self,' — thus it should be seen with right wisdom as it really is.

Seeing thus, bhikkhus, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional formations, and disenchanted with consciousness. Becoming disenchanted, they become dispassionate; through dispassion, they are liberated. When liberated, there is the insight that 'I am liberated.'"

He knows: 'Re-birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.' Bhikkhus, in all the realms of beings, in all the worlds, these are highest, these are the foremost, namely, the arahants."

The Blessed One said this. Having spoken, the Well-Gone One, the Teacher, further spoke these words:

"Truly at ease are the arahants, for craving is no longer found in them; The conceit of 'I am' is cut off, and the net of delusion is torn apart.

Having arrived at the unperturbed, their minds are serene; In the world, they're untainted, they have become noble, free from defilements.

Having fully understood the five aggregates, they dwell in the true nature of things; Praiseworthy are these noble beings, true-born children of the Buddha.

Endowed with the seven elements of awakening, Well-trained in the three trainings; These great heroes wander freely, Having abandoned the causes of fear and dread.

Endowed with the ten factors, these great beings are deeply composed; Indeed, they are the foremost in the world, for craving is no longer found in them.

The wisdom of the non-learner has arisen, this is the final accumulation; It is the heartwood of the spiritual life, in which there is no further dependence.

They do not waver in any way, fully liberated from renewed existence; They have attained the state of self-control, these are the conquerors in the world.

Above, across, and below, no attachment is found in them; They roar the lion's roar, the Buddhas, unsurpassed in the world."

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While it not possible to conceptually know the experience of one abiding in Nibbāna (enlightenment), it is helpful to clear any misperceptions that one may have about it and the qualities of an Arahant (an enlightened being).

One typically starts out with doubt about enlightenment and the possibility of attaining it for oneself, and if this is where you are, that's okay. You can harness this doubt to create an inquisitive mind - to learn, reflect and apply the teachings in practice and then see if the beneficial qualities of mind are arising and growing, and if your relationships are improving. You would like both to be improving and then, it's only a matter of continued practice till it becomes easy, automatic and second nature that this doubt dissolves to never arise again.

Related Teachings:

The Buddha and the Arahant (SN 22.58) - The Buddha shares the similarities and differences between him and another liberated by wisdom.

The trainee and the Arahant (SN 48.53) - Trainee here is a reference to someone who is a stream-enterer but not an Arahant. The Buddha is sharing this teaching to help an individual see where they're on the path.

Nine things an Arahant is incapable of doing (AN 9.7) - The Buddha explains to Sutavā, the wanderer, that an arahant is incapable of transgressing in nine ways.

33 Synonyms for Nibbāna (from SN 43.12 - 43.44) - This compilation of similar teachings is an invitation to broaden one's personal understanding of what the state of Nibbāna is.

1.11

"Bhikkhus, I do not see any other single quality that causes unarisen sensual desire to arise, or arisen sensual desire to increase and expand, as a beautiful mental image. Bhikkhus, when one does not wisely attend to the sign of the beautiful, unarisen sensual desire arises, and arisen sensual desire increases and expands."

1.12

"Bhikkhus, I do not see any other single quality that causes unarisen ill-will to arise, or arisen ill-will to increase and expand, as an aversive mental image. Bhikkhus, when one does not wisely attend to the sign of resistance, unarisen ill-will arises, and arisen ill-will increases and expands."

1.13

"Bhikkhus, I do not see any other single quality that causes unarisen dullness and drowsiness to arise, or arisen dullness and drowsiness to increase and expand, as dissatisfaction, laziness, yawning, passing out after a meal, and sluggishness of mind. Bhikkhus, when the mind is sluggish, unarisen dullness and drowsiness arises, and arisen dullness and drowsiness increases and expands."

1.14

"Bhikkhus, I do not see any other single quality that causes unarisen restlessness and worry to arise, or arisen restlessness and worry to increase and expand, as an unsettled mind. Bhikkhus, when the mind is unsettled, unarisen restlessness and worry arises, and arisen restlessness and worry increases and expands."

1.15

"Bhikkhus, I do not see any other single quality that causes unarisen doubt to arise, or arisen doubt to increase and expand, as unwise attention. Bhikkhus, when one does not wisely attend, unarisen doubt arises, and arisen doubt increases and expands."

1.16

"Bhikkhus, I do not see any other single quality that prevents unarisen sensual desire from arising, or causes arisen sensual desire to be abandoned, as an unattractive mental image. Bhikkhus, when one wisely attends to the sign of the unattractive, unarisen sensual desire does not arise, and arisen sensual desire is abandoned."

1.17

"Bhikkhus, I do not see any other single quality that prevents unarisen ill-will from arising, or causes arisen ill-will to be abandoned, as the release of mind through loving-kindness. Bhikkhus, when one wisely attends to the release of mind through loving-kindness, unarisen ill-will does not arise, and arisen ill-will is abandoned."

1.18

"Bhikkhus, I do not see any other single quality that prevents unarisen dullness and drowsiness from arising, or causes arisen dullness and drowsiness to be abandoned, as taking initiative, persistence, and continuous effort. Bhikkhus, when one is energetic, unarisen dullness and drowsiness do not arise, and arisen dullness and drowsiness are abandoned."

1.19

"Bhikkhus, I do not see any other single quality that prevents unarisen restlessness and worry from arising, or causes arisen restlessness and worry to be abandoned, as settling of the mind. Bhikkhus, when the mind is settled, unarisen restlessness and worry do not arise, and arisen restlessness and worry are abandoned."

1.20

"Bhikkhus, I do not see any other single quality that prevents unarisen doubt from arising, or causes arisen doubt to be abandoned, as wise attention. Bhikkhus, when one wisely attends, unarisen doubt does not arise, and arisen doubt is abandoned."

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Wise attention (1.20) is reflecting and reviewing on the mental qualities of the four noble truths, the five hindrances, the seven factors of enlightenment, on the arising and passing of the five aggregates dependent on sense contact. Unwise attention (1.15) is having craving or displeasure with regard to the world, either in the present, or in reviving the past, or in building hope on the future.

Related Teachings:

Nutriment for Arising of Hindrances and Factors of Awakening (SN 46.51) - The Buddha explains the nutriment and the lack of nutriment for the five hindrances and the seven factors of awakening.

Hindrances as different bowls of water (SN 46.55) - The brahmin Saṅgārava asks why sometimes verses stay in memory while other times they don’t. The Buddha replies that it is due to the presence of either the hindrances or awakening factors. He gives a set of similes illustrating each of the hindrances with different bowls of water.

The five hindrances weaken wisdom | simile of side-channels weakening a river's flow (AN 5.51) - The five hindrances weaken wisdom like side-channels weaken a river’s flow.

The Buddha describes the four types of persons found in the world - those who go with the current, those who go against the current, those who are steady, and those who have crossed over, standing on the firm ground, arahants.

And what, bhikkhus, is the person who goes with the current? Here, bhikkhus, a certain person engages in sensual pleasures and performs unwholesome actions. This is called the person who goes with the current.

And what, bhikkhus, is the person who goes against the current? Here, bhikkhus, a certain person does not indulge in sensual pleasures and does not perform unwholesome actions. Even with suffering, sorrow, tearful face, and crying, they live a fully pure spiritual life. This is called the person who goes against the current.

And what, bhikkhus, is the person who is steady? Here, bhikkhus, a certain person, with the complete wearing away of the five lower fetters, becomes spontaneously reborn and there attains final Nibbāna, not subject to returning from that world. This is called the person who is steady.

And what, bhikkhus, is the person who has crossed over, standing on the shore, an awakened one? Here, bhikkhus, a certain person, through the complete wearing away of the taints, has attained the taint-free release of mind and release by wisdom, having realized it by direct knowledge in this very life, and lives having attained it. This is called the person who has crossed over, standing on the shore, a brāhmin.

Indeed, bhikkhus, these four persons exist in the world.

Whoever are unrestrained in sensual pleasures, not free from passion, enjoying sensual pleasures here; They go again and again to birth and aging, overcome by craving, they go with the current.

Therefore, a wise person established in mindfulness here, not engaging in sensual pleasures and unwholesome actions; Should abandon sensual pleasures even if it's painful, They call such a person one who goes against the current.

Whoever has abandoned the five defilements, perfected in training and not subject to decline, Attained mastery of the mind and with composed faculties, They indeed are called a steady person.

One who has comprehended things subtle and gross, scattered them up, so they're gone and exist no more; They indeed are a sage, having lived the spiritual life, and reached the world's end, they are called 'one who has gone beyond'."

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The process of letting go of sensual pleasures during the training can perhaps be painful or with sorrow, and hence, the Buddha describes this as a person going against the current.

Related Teachings:

Sensuality is subject to time, of much stress (SN 1.20) - A deity tries to persuade a monk to first enjoy sensual pleasures and then go forth.

Intoxicated with Vanity of Youth, Health and Life (AN 3.31) - In this teaching, the Buddha recounts his delicate bringing up, and warns on the three intoxications: of youth, health, and life.

Allure and Drawbacks of Desiring Pleasure (Snp 4.1) - This verse succinctly captures the allure and the drawbacks of engaging in sense-desires.

Unstable and unsteady is the mind, difficult to guard and restrain; The wise one makes it straight, like a fletcher straightens an arrow.

-- DhammaPada Verse 33

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Related Teachings:

The well-composed Mind (AN 9.26) - Venerable Sāriputta clarifies on a teaching on how enlightenment is to be verified. He shares a visual simile of the stone pillar.

On Wise Attention | A Trainee - First (ITI 16) - Wise attention is very helpful to a trainee to awaken to enlightenment.

Steadying the mind against the poisons of greed, hate and delusion (AN 4.117) - Practice diligence, mindfulness, and guarding of the mind in these four situations.

The Buddha's meditation guidance is to begin and then stay in the meditation session by removing any arising craving and displeasure with regard to the world, with continuous effort, fully aware, mindful.

One way to do this is to bring a wholesome object to the mind: such as a memory of a time when you acted with pure generosity, expecting nothing in return.

When practiced, this has the effect of bringing the mind out of any hindrances, to unification, to collectedness, where now one can then practice per the breathing-mindfulness meditation guidance.

A regular practice of meditation clears the mind of obstructions

Then, a certain bhikkhu approached his own preceptor (mentor) and said: "Venerable sir, at present I feel as if my body is intoxicated, the directions seem unclear to me, the teachings do not spring to mind, complacency (dullness and drowsiness) completely occupies my mind, I do not find enjoyment in the spiritual life, and I have doubts about the teachings."

Then the preceptor taking his pupil with him, approached the Blessed One. After paying respects to the Blessed One, they sat down to one side. Once seated, the bhikkhu said to the Blessed One: "Venerable sir, this bhikkhu says: 'At present, I feel as if my body is intoxicated, the directions seem unclear to me, the teachings do not spring to mind, complacency completely occupies my mind, I do not find enjoyment in the spiritual life, and I have doubts about the teachings.'"

The Blessed One replied: "Indeed, bhikkhu, this happens when 1) one is not guarded in the sense faculties, 2) not applying moderation in eating, 3) not dedicated to wakefulness, 4) lacks insight into wholesome qualities, and 5) does not engage in the development of the awakening factors during the first and last watch of the night. As a result, the body feels as if intoxicated, the directions seem unclear, the teachings do not spring to mind, complacency completely occupies the mind, one does not find enjoyment in the spiritual life, and doubts about the teachings arise.

Therefore, bhikkhu, you should train yourself thus: 'I will be guarded in the sense faculties, apply moderation in eating, be dedicated to wakefulness, develop insight into wholesome qualities, and engage in the development of the awakening factors during the first and last watch of the night.' This is how you should train yourself."

Then, that bhikkhu, having been instructed by the Blessed One with this advice, rose from his seat, paid respects to the Blessed One, circumambulated him to the right, and departed.

Thereafter, that bhikkhu, living in seclusion, with diligence, continuous effort, and resoluteness, not long after, realized by personal knowledge and attained in that very life the unsurpassed culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness.

He understood: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being." And that bhikkhu became one among the arahants.

Then that bhikkhu, having attained arahantship, approached his preceptor and said: "Venerable sir, at present my body no longer feels as if intoxicated, the directions are clear to me, the teachings spring to mind, complacency no longer occupies my mind, I find enjoyment in the spiritual life, and I have no doubts about the teachings."

Then, taking his pupil with him, the preceptor approached the Blessed One. After paying respects to the Blessed One, they sat down to one side. Once seated, the preceptor said to the Blessed One: "Venerable sir, this bhikkhu says: 'At present, my body no longer feels as if intoxicated, the directions are clear to me, the teachings spring to mind, complacency no longer occupies my mind, I find enjoyment in the spiritual life, and I have no doubts about the teachings.'"

The Blessed One replied: "Indeed, bhikkhu, this happens when 1) one is guarded in the sense faculties, 2) applies moderation in eating, 3) is dedicated to wakefulness, 4) has insight into wholesome qualities, and 5) engages in the development of the awakening factors during the first and last watch of the night. As a result, the body does not feel as if intoxicated, the directions are clear, the teachings spring to mind, complacency does not occupy the mind, one finds enjoyment in the spiritual life, and there are no doubts about the teachings.

Therefore, bhikkhus, you should train yourselves thus: 'We will be guarded in the sense faculties, apply moderation in eating, be dedicated to wakefulness, develop insight into wholesome qualities, and engage in the development of the awakening factors during the first and last watch of the night.' This is how you should train yourselves."

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If one has doubts about the teachings of the Buddha, one can harness it by developing an inquisitive mind to learn, reflect and to practice in accordance to the gradual training guidelines over a period of a few months to several months, reflecting on:

1. The growth in the qualities of the mind such as diligence, contentment, persistence, clarity of thinking, and

2. Improvements in one's personal and professional relationships

Related Teachings:

Gradual Training, Gradual Practice, and Gradual Progress (MN 107) - The gradual training guideline teaching of the Buddha is how a student starting out in the teachings of the Buddha should gradually practice in to see gradual progress.

Gradual training and gradual progress: The Habit Curve - The gradual training guidelines linked to the science of forming new habits. Each training area when practiced in as a new habit to cultivate until it becomes easy, automatic and second nature, leads to gradual progress on the path to enlightenment.

The Buddha teaches Rāhula about the importance of truthfulness, teaching him to not tell an intentional lie even as a joke.

Thus have I heard - At one time, the Blessed One was dwelling in Rājagaha, in the Bamboo Grove, the Squirrel Sanctuary.

Now at that time, the venerable Rāhula was dwelling at Ambalaṭṭhika. Then the Blessed One, having arisen from seclusion in the evening time, approached Ambalaṭṭhika, where the venerable Rāhula was. The venerable Rāhula saw the Blessed One approaching from afar. Having seen him, he prepared a seat and water for his feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. The venerable Rāhula also, having paid homage to the Blessed One, sat down to one side.

An Intentional Lie

Then the Blessed One placed a small amount of leftover water in the water vessel and addressed the venerable Rāhula: "Rāhula, do you see this small amount of leftover water in the water vessel?"

"Yes, venerable sir."

"Even so little, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie."

Then the Blessed One, having discarded the small amount of leftover water, addressed the venerable Rāhula: "Do you see this small amount of leftover water discarded, Rāhula?"

"Yes, venerable sir."

"Thus, discarded, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie."

Then the Blessed One, having overturned that water vessel, addressed the venerable Rāhula: "Do you see this overturned water vessel, Rāhula?"

"Yes, venerable sir."

"Thus overturned, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie."

Then the Blessed One, having turned the water vessel upright, addressed the venerable Rāhula: "Rāhula, do you see this hollow and empty water vessel?"

"Yes, venerable sir."

"Even so hollow and empty, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie."

Simile Of The King's Elephant

"Just as, Rāhula, a king's elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail; however, he protects his trunk. Then his rider would think: 'This king's elephant with sharp tusks, mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, and acts with his tail; however, it protects his trunk. He has not yet given up his life.'

When, Rāhula, a king's elephant with sharp tusks, mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail, and acts with his trunk, then his rider would think: 'This king's elephant with sharp tusks, mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail, and acts with his trunk. He has given up his life. Now there is nothing that the king's elephant will not do.'

Just so, Rāhula, for anyone who does not feel shame in telling an intentional lie, there is no evil that they will not do, I say. Therefore, Rāhula, you should train yourself thus: 'I will not tell an intentional lie even as a joke.' This is how you should train yourself, Rāhula.

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Related Teachings:

Five factors of well-spoken speech (AN 5.198) - Speech endowed with these five factors is well-spoken, not ill-spoken, blameless, and irreproachable to the wise.

A line drawn in water | A teaching on speech (AN 3.132) - The Buddha is sharing a guidance here on how to harmoniously interact with others, even in the face of hostility. This is a quality one will gradually cultivate as they work towards enlightenment.

Who to not associate with (AN 3.27) - The Buddha shares guideline on choosing one's associations and company. For it is through associations that one can decline, avoid decline or grow in qualities.

Thus it was said by the Blessed One, said by the Arahant, I have heard:

"Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon contempt (ungratefulness); I am your guarantor for non-returning."

The Blessed One spoke this matter. Therefore, it is said thus:

"When overcome by contempt or ungratefulness, beings go to a bad destination; Completely comprehending contempt and ungratefulness, those with insight abandon it; Having abandoned it, they do not come again, to this world at any time."

This matter too was spoken by the Blessed One, thus have I heard.

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Picture: The Princess and the Pea, Edmund Dulac, 1911

Related Teachings:

Five ways to remove arisen resentment (AN 5.161) - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.

Only by letting go of resentment is hatred stilled (DhP 3, 4, 5) - Hatred is never reconciled by hatred in this world. Only by non-hatred is hatred reconciled.

The Mind of Loving-Kindness (MN 21) - A discourse full of vibrant and memorable similes, on the importance of patience and love even when faced with abuse and criticism. The Buddha finishes with the simile of the saw, one of the most memorable similes found in the discourses.

"There are these four kinds of persons found existing in the world. Which four?

One with little learning who is not accomplished by that learning,

One with little learning who is accomplished by that learning,

One with much learning who is not accomplished by that learning,

One with much learning who is accomplished by that learning.

And how, bhikkhus, is a person with little learning not accomplished by that learning? Here, bhikkhus, some person has little learning — of discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. He, not understanding the meaning of that little learning, not understanding the dhamma, does not practice according to the dhamma. Thus, bhikkhus, a person with little learning is not accomplished by that learning.

And how, bhikkhus, is a person with little learning accomplished by that learning? Here, bhikkhus, some person has little learning — of discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. He, understanding the meaning of that little learning, understanding the dhamma, practices according to the dhamma. Thus, bhikkhus, a person with little learning is accomplished by that learning.

And how, bhikkhus, is a person with much learning not accomplished by that learning? Here, bhikkhus, some person has much learning — of discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. He, not understanding the meaning of that much learning, not understanding the dhamma, does not practice according to the dhamma. Thus, bhikkhus, a person with much learning is not accomplished by that learning.

And how, bhikkhus, is a person with much learning accomplished by that learning? Here, bhikkhus, some person has much learning — of discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. He, understanding the meaning of that much learning, understanding the dhamma, practices according to the dhamma. Thus, bhikkhus, a person with much learning is accomplished by that learning.

These, bhikkhus, are the four types of persons existing in the world.

If one has little learning

and is not composed in moral conduct,

He is criticized for both —

his virtue and his learning.

If one has little learning

but is well-composed in moral conduct,

He is praised for his virtue,

and his learning flourishes.

If one has much learning

but is not composed in moral conduct,

He is criticized for his virtue,

and his learning does not flourish.

If one has much learning

and is well-composed in moral conduct,

He is praised for both —

his virtue and his learning.

A well-learned one who knows the dhamma by heart,

A wise disciple of the Buddha,

Like a golden ornament,

who could criticize him?

The deities praise him,

and he is praised even by Brahmā (God)."

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Related Teachings:

Eight states to observe for to verify if one has understood the true dhamma (AN 8.53) - A teaching by the Buddha on investing and independently verifying true dhamma from counterfeit dhamma.

Be an island unto yourself, with no other refuge (SN 47.13) - On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.

Cultivation of the four jhānas slants, slopes, and inclines one towards Nibbāna

At Sāvatthi.

There the Blessed One said:

"Bhikkhus, there are these four jhānas. What four?

Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, with reflection and examination (of thoughts), born of seclusion, filled with joyful pleasure, enters and dwells in the first jhāna.

With the subsiding of reflection and examination (of thoughts), experiencing internal tranquility and unification of mind, devoid of reflection and examination, born of collectedness and filled with joyful pleasure, he enters and dwells in the second jhāna.

With the fading away of joyful pleasure, he dwells equanimous and mindful, fully aware, and experiences physical pleasure, which the Noble Ones describe as 'one who dwells happily, equanimous and mindful.' Thus, he enters and dwells in the third jhāna.

With the abandoning of ease (bliss) and suffering (discontentment, stress), and with the previous disappearance of joy and sorrow, experiencing neither painful nor pleasant sensation, and with the purity of equanimity and mindfulness, he enters and dwells in the fourth jhāna.

These, bhikkhus, are the four jhānas.

Just as the river Ganges slants, slopes, and inclines towards the east, so too, bhikkhus, a bhikkhu who develops and cultivates the four jhānas slants, slopes, and inclines towards Nibbāna.

And how, bhikkhus, does a bhikkhu who develops and cultivates the four jhānas slant, slope, and incline towards Nibbāna?

Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, with reflection and examination (of thoughts), born of seclusion, filled with joyful pleasure, enters and dwells in the first jhāna.

With the subsiding of reflection and examination (of thoughts), experiencing internal tranquility and unification of mind, devoid of reflection and examination, born of collectedness and filled with joyful pleasure, he enters and dwells in the second jhāna.

With the fading away of joyful pleasure, he dwells equanimous and mindful, fully aware, and experiences physical pleasure, which the Noble Ones describe as 'one who dwells happily, equanimous and mindful.' Thus, he enters and dwells in the third jhāna.

With the abandoning of ease (bliss) and suffering (discontentment, stress), and with the previous disappearance of joy and sorrow, experiencing neither painful nor pleasant sensation, and with the purity of equanimity and mindfulness, he enters and dwells in the fourth jhāna.

Thus, bhikkhus, a bhikkhu who develops and cultivates the four jhānas slants, slopes, and inclines towards Nibbāna."

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As the stones in this picture throttle the natural flow of the stream of water, likewise, the mental hindrances when present, throttle the flow of the clear experience of the unconditioned enlighten-mental quality of joy. Having cleared the mental hindrances through a well established life practice, one is then naturally able to dwell in the jhānas. One who develops and cultivates the jhānas, slants, slopes and inclines towards Nibbāna.

Related Teachings:

The five hindrances weaken wisdom | simile of side-channels weakening a river's flow (AN 5.51) - The five hindrances weaken wisdom like side-channels weaken a river’s flow.

Thoughts arise from a cause, not without a cause (SN 14.12) - In this teaching, the Buddha is sharing that as one grows in mindfulness, one is able to have a greater choice in recognizing which thoughts are arising and if they're in the unwholesome category, then one is able to apply right effort and abandon them. If they're in the wholesome category, then one is able to apply right effort to sustain and cultivate them.

Six Qualities to Abandon To Dwell in the first jhāna (AN 6.73)