Four Things Wished for, Desired, Agreeable, and Rarely Gained in the World

Householder, there are these four things that are wished for, desired, agreeable, and rarely gained in the world.

What four?

One thinks: May wealth come to me righteously!

This is the first thing in the world that is wished for, desired, agreeable, and rarely gained in the world.

Having gained wealth righteously, one thinks: May fame come to me and to my relatives and preceptors!

This is the second thing in the world that is wished for, desired, agreeable, rarely gained in the world.

Having gained wealth righteously and having gained fame for oneself and for one’s relatives and preceptors, one thinks: May I live long and enjoy a long life span!

This is the third thing in the world that is wished for, desired, agreeable, rarely gained in the world.

Having gained wealth righteously, having gained fame for oneself and for one’s relatives and preceptors, living long and enjoying a long life span, one thinks: With the breakup of the body, after death, may I be reborn in a good destination, in a heavenly world!

This is the fourth thing in the world that is wished for, desired, agreeable, rarely gained in the world.

These are the four things that are wished for, desired, agreeable, and rarely gained in the world.

There are, Householder, four (other) things that lead to obtaining those four things.

What four?

Accomplishment in confidence,

Accomplishment in virtuous behavior,

Accomplishment in generosity, and

Accomplishment in wisdom.

And what, Householder, is accomplishment in confidence?

Here, a Noble Disciple is endowed with confidence: he places confidence in the Enlightenment of The Tathāgata thus: The Perfectly Enlightened One is an Arahant, Perfectly Enlightened, accomplished in true wisdom and conduct, fortunate knower of the world, unsurpassed trainer of persons to be tamed, Teacher of heavenly beings and humans, the Enlightened One, The Perfectly Enlightened One.

This is called accomplishment in confidence.

And what is accomplishment in virtuous behavior?

Here, a Noble Disciple abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants (substances that cause heedlessness), the basis for heedlessness.

This is called accomplishment in virtuous behavior.

And what is accomplishment in generosity?

Here, a Noble Disciple resides at home with a mind free from the stain of selfishness, freely generous, openhanded, joyful in relinquishment, devoted to charity, joyful in giving and sharing.

This is called accomplishment in generosity.

And what is accomplishment in wisdom?

If one dwells with a mind overcome by longing and unrighteous sensual desires, one does what should be avoided and neglects one's duty, so that one's fame and peacefulness are spoiled.

If one dwells with a mind overcome by ill will, one does what should be avoided and neglects one’s duty so that one's fame and peacefulness are spoiled.

If one dwells with a mind overcome by complacency, one does what should be avoided and neglects one’s duty, so that one's fame and peacefulness are spoiled.

If one dwells with a mind overcome by restlessness and worry, one does what should be avoided and neglects one’s duty, so that one’s fame and peacefulness are spoiled.

If one dwells with a mind overcome by doubt, one does what should be avoided and neglects one’s duty, so that one’s fame and peacefulness are spoiled.

When, Householder, a Noble Disciple has understood thus: Longing and unrighteous sensual desires are a defilement of the mind, he abandons them.

When he has understood thus: Ill will is a defilement of the mind, he abandons it.

When he has understood thus: Complacency is a defilement of the mind, he abandons it.

When he has understood thus: Restlessness and worry are a defilement of the mind, he abandons them.

When he has understood thus: Doubt is a defilement of the mind, he abandons it.

When, Householder, a Noble Disciple has understood thus: Longing and unrighteous sensual desires are a defilement of the mind and has abandoned them;

when he has understood thus: Ill will is a defilement of the mind and has abandoned it;

when he has understood thus: Complacency is a defilement of the mind and has abandoned it;

when he has understood thus: Restlessness and worry are a defilement of the mind and has abandoned them;

when he has understood thus: Doubt is a defilement of the mind, and has abandoned it, he is then called a Noble Disciple of great wisdom, of wide wisdom, one who sees the range, one accomplished in wisdom.

This is called accomplishment in wisdom.

These are the four things that lead to obtaining the four things that are wished for, desired, agreeable, and rarely gained in the world.

(Reference: AN 4.61)

In this Teaching from Gotama Buddha, he shares four things that are wished for, desired, agreeable, and rarely gained in the world as well as the four other things that lead to acquiring those four things.

The four things that one might wish for that is desirable, agreeable, and rarely gained are wealth, fame, long life, and a good destination upon rebirth in the heavenly realm. These are the four things that one might wish for that are desirable, agreeable, and rarely gained in the world. Therefore, The Buddha is explaining that not only is it rare to acquire wealth, fame, and a long life but also it is very rare to be reborn into the heavenly world.

Next, The Buddha explains the four things that lead to acquire these four things that are highly desirable.

The four things that lead to acquiring wealth, fame, long life, and a heavenly rebirth are accomplishment in confidence, accomplishment in virtuous behavior, accomplishment in generosity, and accomplishment in wisdom.

The Buddha then goes on to explain these four other things so that one can learn, reflect, and practice them to acquire the four things wished for but rarely acquired.

Through developing your own life practice to have “accomplishment in confidence, virtuous behavior, generosity, and wisdom”, then, you will be better able to make wise decisions within your own life and be able to make wise decisions to develop your life practice leading to the acquiring of wealth, fame, long life, and a heavenly rebirth. Without a Practitioner understanding these Teachings and then practicing them closely, they would be lost and struggle to make wise decisions in their life.

Keep in mind that the ultimate goal of this path is to attain Enlightenment, not wealth, fame, a long life, or a heavenly rebirth. An Enlightened being will not have desire for these things but instead, learn, reflect, and practice these Teachings in a way that eliminates any craving/desire/attachment for these things. Nonetheless, The Buddha’s Teachings on accomplishment in confidence, accomplishment in virtuous behavior, accomplishment in generosity, and accomplishment in wisdom will also lead on to Enlightenment - along with all of his other Teachings.

(1) First, “accomplishment in confidence”, is described in this Teaching as having confidence in The Buddha as the Fully Perfectly Enlightened One. In multiple other places within his Teachings, he describes having confirmed confidence in The Buddha, The Teachings, and The Community. Doing so, a Practitioner will then be able to eliminate the fetter/taint/pollution of “doubt” helping them to move the mind into the first Stage of Enlightenment.

Confidence in The Buddha, The Teachings, and The Community and elimination of the fetter of doubt is developed through learning, reflecting, and practicing these Teachings to observe the results as the condition of the mind improves. There is no blind faith nor belief in these Teachings.

Instead, a wise Practitioner will seek guidance with a Teacher to investigate The Teachings and then implement them in daily life to experience the results of the condition of the mind gradually improving. The gradual improvement in the condition of the mind is observable by the Practitioner as they once experienced discontent feelings such as anger which then moves to slight annoyance and then eventually no discontent feelings are experienced whatsoever based on the same situation occurring in one’s life. Observing this gradual decrease in strong feelings to the complete elimination of discontentedness in certain situations, a Practitioner’s confidence in The Buddha, The Teachings, and The Community increases, and all doubts are eliminated.

The fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then completely eliminated and will no longer arise helping to further liberate the mind.

(2) Second, “accomplishment in virtuous behavior (moral conduct)” is described through The Five Precepts. Household Practitioners will typically learn and practice The Five Precepts as basic moral conduct along with developing The Eight Fold Path in its entirety.

The Eight Fold Path is a central and core Teaching on The Path to Enlightenment as shared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path providing expanded content to describe Right Speech and Right Action.

Detailed explanation of The Eight Fold Path and The Five Precepts is available in this same book series found in the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).

(3) Third, “accomplishment in generosity” is an important Teaching on The Path to Enlightenment and a remedy to the unEnlightened mind to eliminate craving/desire/attachment.

The problem that is causing the discontent mind is craving/desire/attachment. This is the cause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to transform the unwholesome qualities of craving/desire/attachment using Breathing Mindfulness Meditation and developing a practice of generosity.

A mind that is unable to give and share time, effort, energy, and resources with others would be unable to attain Enlightenment as the mind is selfish. A Practitioner would instead need to train the mind to “reside at home with a mind free of the stain of selfishness, freely generous, open-handed, joyful in letting go, one devoted to charity, joyful in giving and sharing” so that it can let go of any accumulated selfishness recognizing the interconnectivity of all beings.

A Practitioner can accomplish this through daily sharing in some of the most simple or profound ways based on your own personal choices. Sharing of food, water, clothing, shelter, or medical care with others can help improve the ability of others to sustain their life while giving them the opportunity to learn and practice these Teachings. A Practitioner can share their time, effort, and energy to help others in the community supporting the development of wholesome relationships with those around you. One might even consider sharing a smile or a wave, with those who you come into contact with, as a way of “letting go” and practicing loving-kindness and compassion.

Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A genuine interest in seeing all beings be well.

Compassion (Pāli: karuṇā) is concern for the misfortunes of others.

(4) Fourth, “accomplishment in wisdom” is the ultimate antidote or remedy to the unEnlightened mind. Through learning, reflecting and practicing these Teachings, a Practitioner gains more clarity and insight into the wisdom of these life changing Teachings.

A Practitioner will need to focus on establishing a well developed practice to include the core and central Teachings shared by The Buddha on The Path to Enlightenment.

Those Teachings are:

A.) The Three Universal Truths

B.) The Four Noble Truths

C.) The Eight Fold Path

D.) The Five Precepts

E.) The Brahma-viharas

F.) The Ten Fetters

G.) The Seven Factors of Enlightenment

H.) Extensive Meditation Training

(A - H) mentioned in the above are the core and central Teachings that a Practitioner would need to focus on to develop “penetrative wisdom” while seeking guidance from a Teacher. Then, once well established in these Teachings, a Practitioner can gradually move into deepening and expanding their life practice into the full spectrum of Teachings shared by The Buddha. These core and central Teachings will guide a Practitioner in establishing a foundation in these Teachings on The Path to Enlightenment to have “accomplishment in wisdom”.

The Buddha explains that a Practitioner who is “accomplished in wisdom” will understand and eliminate The Five Hindrances of sensual desire, ill will, complacency, restlessness and worry, and doubt. These are The Five Hindrances to Enlightenment and a wise Practitioner will need to understand these and eliminate them from the mind in order to attain Enlightenment.

If a Practitioner does not eliminate these and stay diligent to eliminate these any time they might arise, one will be hindered from further progress on The Path to Enlightenment.

The Five Hindrances are five (5) aspects of the mind that need to be eliminated to attain Enlightenment as they are obstacles to the attainment of Enlightenment. Ignorance (unknowing of true reality) is the primary hindrance or obstacle that all unEnlightened beings experience, there are other obstacles that one needs to overcome as well. The Five Hindrances are sensual desire, ill will, complacency, restlessness and worry, and doubt.

You can investigate The Five Hindrances and how to eliminate them using this online class.

(Youtube)

(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors of Enlightenment

https://youtu.be/mY8xw5wPRiQ

(Podcast)

Ep. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors of Enlightenment

https://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---The-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid

Lastly, while Gotama Buddha shares that “These are the four things that lead to obtaining the four things that are wished for, desired, agreeable, and rarely gained in the world”, it should be made clear that the goal of all Practitioners should be to learn and practice these Teachings in such a way that there are no future lives by attaining Enlightenment. While Gotama Buddha shared what would result in the welfare and peacefulness of a Practitioner in future lives, his ultimate goal was to support Practitioners in the attainment of Enlightenment.

While a Buddha is going to explain what would lead to a better and improved rebirth in future lives, their goal is to assist as many beings as possible to attain Enlightenment eliminating The Cycle of Rebirth so that there are no longer any future rebirths. With that goal in mind, a Buddha also understands that not every Practitioner will attain Enlightenment even in learning and practicing these Teachings directly with an actual Buddha. So, it is important to share Teachings on The Path to Enlightenment that lead to Enlightenment while also explaining what leads to an improved rebirth should a Practitioner not attain Enlightenment.

While a Practitioner may decide to learn and practice these Teachings in this life, should they not attain Enlightenment and need to be reborn, they will have the confidence that their work and effort will lead to an improved existence in this present life and also in future lives. All the work and effort applied in this life will be directly beneficial in this life and in future lives should one not attain Enlightenment in this present life.