One Who Abandons The Taints that Should Be Abandoned by Seeing

Monks, a well-taught Noble Disciple, who has regard for Noble Ones and is skilled and disciplined in their Teachings, who has regard for true men and is skilled and disciplined in their Teachings, understands what things are fit for attention and what things are unfit for attention. Since that is so, he does not attend to those things unfit for attention and he attends to those things fit for attention.

What are the things unfit for attention that he does not attend to?

They are things such that when he attends to them, the unarisen taint of sensual desire arises in him and the arisen taint of sensual desire increases, the unarisen taint of existence (personal existence view) arises in him and the arisen taint of existence (personal existence view) increases, the unarisen taint of ignorance (unknowing of true reality) arises in him and the arisen taint of ignorance (unknowing of true reality) increases.

These are the things unfit for attention that he does not attend to.

And what are the things fit for attention that he attends to?

They are things such that when he attends to them, the unarisen taint of sensual desire does not arise in him and the arisen taint of sensual desire is abandoned, the unarisen taint of existence (personal existence view) does not arise in him and the arisen taint of existence (personal existence view) is abandoned, the unarisen taint of ignorance (unknowing of true reality) does not arise in him and the arisen taint of ignorance (unknowing of true reality) is abandoned.

These are the things fit for attention that he attends to.

By not attending to things unfit for attention and by attending to things fit for attention, unarisen taints do not arise in him and arisen taints are abandoned.

He attends wisely: ‘This is discontentedness’;  he attends wisely: ‘This is the cause of discontentedness’; he attends wisely: ‘This is the elimination of discontentedness’; he attends wisely: ‘This is the way leading to the elimination of discontentedness.’

When he attends wisely in this way, three fetters are abandoned in him: personal existence view, doubt, and wrong behavior and observances.

These are called the taints that should be abandoned by seeing. 

(Reference: MN 2)

In this Teaching from Gotama Buddha, he shares some guidance in how to apply one’s focus and attention on the elimination of unwholesome qualities in the mind leading to the elimination of the first three (3) fetters which would allow the mind to attain the first Stage of Enlightenment as a Stream-Enterer.

The Buddha shares “things unfit for attention that he does not attend to” and “things fit for attention that he attends to”.

What are the things unfit for attention that he does not attend to?: The Buddha is sharing that those things that arise the taint of sensual desire, existence, or ignorance (unknowing of true reality) in the mind allowing it to increase, should not be done in one’s life.

While the vast majority of The Buddha’s Teachings are very detailed and specific, this is a more generalized Teaching that you can apply to all areas of your life. If you notice that certain activities you do arise the taint of sensual desire, existence, or ignorance (unknowing of true reality) in the mind allowing it to increase, then one should eliminate this activity from their life practice.

The taint of existence is “personal existence view” which is the first of The Ten Fetters.

Detailed explanation of The Ten Fetters is available in this same book series found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).

And what are the things fit for attention that he attends to?: The Buddha is sharing that those things that do not arise the taint of sensual desire, existence, or ignorance (unknowing of true reality) in the mind helps it to be eliminated, should be done in one’s life.

While the vast majority of The Buddha’s Teachings are very detailed and specific, this is a more generalized Teaching that you can apply to all areas of your life. If you notice that certain activities you do are helpful to eliminate the taint of sensual desire, existence, or ignorance (unionizing of true reality) in the mind allowing it to be abandoned or eliminated, then one should do these activities as part of their life practice.

Elimination of The Ten Fetters is something a Practitioner can apply effort to understand, after they have a well developed practice of The Eight Fold Path and are starting to experience the Jhānas. Attempting to eliminate The Ten Fetters prior to this can be quite challenging as the mind has not yet established the foundation of The Eight Fold Path and is most likely unwilling to let go or eliminate The Ten Fetters.

“He attends wisely: ‘This is discontentedness’;  he attends wisely: ‘This is the cause of discontentedness’; he attends wisely: ‘This is the elimination of discontentedness’; he attends wisely: ‘This is the way leading to the elimination of discontentedness’”: This is The Buddha pointing to The Four Noble Truths as the cause, elimination, and path to eliminate discontentedness identifying the importance of The Four Noble Truths as he continues to point to this Teaching repeatedly throughout his Teachings. The Four Noble Truths is such an important Teaching to establish Right View and to developing one’s life practice that The Buddha continuously points to this Teaching reminding Students of its significance.

“When he attends wisely in this way, three fetters are abandoned in him: personal existence view, doubt, and wrong behavior and observances”: The Buddha explains that through attending to the elimination of the taint of sensual desire, existence, and ignorance (unknowing of true reality), this result in the elimination of the fetters/taints/pollution of mind of personal existence view, doubt, and wrong behavior and observances, thus, a Practitioner would be considered a Stream-Enterer.

“These are called the taints that should be abandoned by seeing”: Abandoning a taint by seeing is to independently observe the truth through developing wisdom. Through independently verifying these Teachings through a well developed practice of learning, reflecting, and practicing these Teachings, a Practitioner develops wisdom and will be able to see clearly abandoning the taints by experience.