Four Modes of Practice for Destruction of The Taints

Monks, there are these four modes of practice.

What four?

(1) Practice that is painful with sluggish direct knowledge (experience);

(2) practice that is painful with quick direct knowledge (experience);

(3) practice that is pleasant with sluggish direct knowledge (experience); and

(4) practice that is pleasant with quick direct knowledge (experience).

Painful Mode with Sluggish Direct Knowledge (Experience)

Here, a Monk resides reflecting on the unattractiveness of the body, perceiving the dissatisfaction of food, perceiving non-excitement in the entire world, reflecting on impermanence in all conditioned objects: and he has the perception of death well established internally.

He resides depending upon these five trainee powers: the power of confidence, the power of moral wrongdoing, the power of moral concern, the power of energy, and the power of wisdom.

These five faculties arise in him without strength: the faculty of confidence, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

Because these five faculties are without strength, he sluggishly attains the immediate condition for the destruction of the taints.

This is called practice that is painful with sluggish direct knowledge (experience).

Painful Mode with Quick Direct Knowledge (Experience)

Here, a Monk resides reflecting on the unattractiveness of the body, perceiving the dissatisfaction of food, perceiving non-excitement in the entire world, reflecting on impermanence in all conditioned objects; and he has the perception of death well established internally.

He resides depending upon these five trainee powers: the power of confidence, the power of moral wrongdoing, the power of moral concern, the power of energy, and the power of wisdom.

These five faculties arise in him with strength: the faculty of confidence, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

Because these five faculties are strong, he quickly attains the immediate condition for the destruction of the taints.

This is called practice that is painful with quick direct knowledge (experience).

Pleasant Mode with Sluggish Direct Knowledge (Experience)

Here, distant from sensual pleasures, distant from unwholesome states, a Monk enters and resides in the First Jhāna...the Second Jhāna...the Third Jhāna…the Fourth Jhāna…

He resides depending upon these five trainee powers: the power of confidence, the power of moral wrongdoing, the power of moral concern, the power of energy, and the power of wisdom.

These five faculties arise in him without strength: the faculty of confidence, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

Because these five faculties are without strength, he sluggishly attains the immediate condition for the destruction of the taints.

This is called practice that is pleasant with sluggish direct knowledge (experience).

Pleasant Mode with Quick Direct Knowledge (Experience)

Here, distant from sensual pleasures, distant from unwholesome states, a Monk enters and resides in the First Jhāna...the Second Jhāna...the Third Jhāna…the Fourth Jhāna…

He resides depending upon these five trainee powers: the power of confidence, the power of moral wrongdoing, the power of moral concern, the power of energy, and the power of wisdom.

These five faculties arise in him with strength: the faculty of confidence, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

Because these five faculties are strong, he quickly attains the immediate condition for the destruction of the taints.

This is called practice that is pleasant with quick direct knowledge (experience).

These, Monks, are the four modes of practice.

(Reference: AN 4.162)

In this Teaching from Gotama Buddha, he shares four (4) modes of practice for the attainment of Enlightenment.

With all four (4) modes, a Practitioner practices the “five trainee powers: the power of confidence, the power of moral wrongdoing, the power of moral concern, the power of energy, and the power of wisdom”.

But, what makes a mode sluggish or quick is based on whether they have developed “the faculty of confidence, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom”.

What determines whether the mode is painful or pleasant is based on if a Practitioner is “reflecting on the unattractiveness of the body, perceiving the dissatisfaction of food, perceiving non-excitement in the entire world, reflecting on impermanence in all conditioned objects; and he has the perception of death well established internally” or whether they actively move through the Jhānas.

“distant from sensual pleasures, distant from unwholesome states, a Monk enters and resides in the First Jhāna...the Second Jhāna...the Third Jhāna…the Fourth Jhāna…”.

I do not suggest a Practitioner spend much time learning this Teaching but instead stays focused on developing the qualities of mind described in this Teaching and throughout all the other Teachings of The Buddha.

For example, develop confidence, a sense of moral wrongdoing and moral concern, practice the Enlightenment factor of energy, and always be applying effort to acquire wisdom in these Teachings.

Detailed explanation of moral wrongdoing and moral concern is available in this same book series found in Chapter 25 of the book “Generosity” (Volume 13).

Develop mindfulness and concentration along with all the other qualities of mind taught as part of the entire Path to Enlightenment as detailed throughout this book series.

In this Teaching, The Buddha is just describing “what is” rather than advising that one should pick a certain mode for the attainment of Enlightenment.

A wise Practitioner would learn, reflect, and practice the entire Path to Enlightenment as detailed throughout this book series.

Now that you have completed reading (Volume 4) of this book series and may decide to read this book multiple times, I would like to take a moment to personally “thank you” for your determination, dedication, and diligence to learn, reflect, and practice The Teachings of The Buddha on The Path to Enlightenment.

The time, effort, energy, and resources that you devote to this path are serving to help you and countless other beings. As you choose to learn and practice these Teachings, you will significantly reduce then eliminate any harm that you are putting into the world through your unknowing of true reality. The unEnlightened mind does not understand what it does not understand.

You are now applying time, effort, energy, and resources to improving the condition of the mind, the condition of your life, and, thus, the condition of the world through investigating The Teachings to acquire wisdom. The world becomes a better place when we each individually choose to improve our own life practice taking responsibility for our own intentions, speech, actions, and livelihood while improving our wisdom and mental discipline.

I admire individuals who choose to walk towards harmlessness. I admire individuals who choose to realize there is a better way of life and create that better way of life for themselves through seeking guidance. And, I admire individuals who do not shrink back from the struggle to move the mind towards Enlightenment when the natural tendency might be to remain complacent.

Why have I chosen to share these Teachings with you? 

“That it may be for the benefit and peacefulness of the multitude (many people), out of compassion for the world, for the benefit and peacefulness of heavenly beings and humans”. (Gotama Buddha)

“Because if they understand even a single sentence, that will lead to their welfare and peacefulness for a long time”. (Gotama Buddha)

May you discover the freedom associated with a mind that is peaceful, calm, serene, and content with joy permanently - the Enlightened mind.

As you need help to learn, reflect, and practice these Teachings, you are welcome to seek guidance which is available openly and freely to “all beings”.