Anyone Can Produce Nibbāna (Enlightenment)

And what, Ānanda, are the six classes?

(1) Here, someone of the black class produces a black state.

(2) Someone of the black class produces a white state.

(3) Someone of the black class produces Nibbāna (Enlightenment), which is neither black nor white.

(4) Then, someone of the white class produces a black state.

(5) Someone of the white class produces a white state.

(6) And someone of the white class produces Nibbāna (Enlightenment), which is neither black nor white.

(1) And how is it, Ānanda, that someone of the black class produces a black state?

Here, someone has been reborn in a low family - a family of Candālas, hunters, bamboo workers, cart makers, or waste-collectors - one that is poor, with little food and drink, that subsists with difficulty, where food and clothing are obtained with difficulty; and he is ugly, unsightly, ill proportion, with much illness - blind, crippled, lame, or paralyzed. He does not obtain food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding, housing, and lighting.

He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.

It is in such a way that someone of the black class produces a black state.

(2) And how is it, Ānanda, that someone of the black class produces a white state?

Here, someone has been reborn in a low family - a family of Candālas, hunters, bamboo workers, cart makers, or waste-collectors - one that is poor, with little food and drink, that subsists with difficulty, where food and clothing are obtained with difficulty; and he is ugly, unsightly, ill proportion, with much illness - blind, crippled, lame, or paralyzed. He does not obtain food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding, housing, and lighting.

He engages in wholesome conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in such a way that someone of the black class produces a white state.

(3) And how is it, Ānanda, that someone of the black class produces Nibbāna (Enlightenment), which is neither black nor white?

Here, someone has been reborn in a low family - a family of Candālas, hunters, bamboo workers, cart makers, or waste-collectors - one that is poor, with little food and drink, that subsists with difficulty, where food and clothing are obtained with difficulty; and he is ugly, unsightly, ill proportion, with much illness - blind, crippled, lame, or paralyzed. He does not obtain food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding, housing, and lighting.

Having shaved off his hair and beard, he puts on ochre robes and goes forth from the household life into homelessness. When he has thus gone forth, he abandons The Five Hindrances, defilements of the mind, things that weaken wisdom; and then, with his mind well established in The Four Foundations of Mindfulness, he correctly develops The Seven Factors of Enlightenment and produces Nibbāna (Enlightenment), which is neither black nor white.

It is in such a way that someone of the black class produces Nibbāna, which is neither black nor white.

(4) And how is it, Ānanda, that someone of the white class produces a black state?

Here, someone has been reborn in a high family - an affluent Khattiya family, an affluent Brāhmin family, or an affluent Householder family — one that is rich, with great wealth and property, abundant gold and silver, abundant treasures and commodities, abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He obtains food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding, housing, and lighting.

He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.

It is in such a way that someone of the white class produces a black state.

(5) And how is it, Ānanda, that someone of the white class produces a white state?

Here, someone has been reborn in a high family - an affluent Khattiya family, an affluent Brāhmin family, or an affluent Householder family — one that is rich, with great wealth and property, abundant gold and silver, abundant treasures and commodities, abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He obtains food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding, housing, and lighting.

He engages in wholesome conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world.

It is in such a way that someone of the white class produces white state.

(6) And how is it, Ānanda, that someone of the white class produces Nibbāna (Enlightenment), which is neither black nor white?

Here, someone has been reborn in a high family - an affluent Khattiya family, an affluent Brāhmin family, or an affluent Householder family — one that is rich, with great wealth and property, abundant gold and silver, abundant treasures and commodities, abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He obtains food, drink, clothing, and vehicles; garlands, scents, and ointments; bedding, housing, and lighting.

Having shaved off his hair and beard, he puts on ochre robes and goes forth from the household life into homelessness. When he has thus gone forth, he abandons The Five Hindrances, defilements of the mind, things that weaken wisdom; and then, with his mind well established in The Four Foundations of Mindfulness, he correctly develops The Seven Factors of Enlightenment and produces Nibbāna (Enlightenment), which is neither black nor white.

It is in such a way that someone of the white class produces Nibbāna (Enlightenment), which is neither black nor white.

These, Ānanda, are the six classes.

(Reference: AN 6.57)

In this Teaching from Gotama Buddha, he shares guidance similar to Chapter 36 in this same book. In this Teaching, The Buddha goes beyond what was shared in Chapter 36 describing that anyone can attain Enlightenment no matter what your background.

During the lifetime of The Buddha, there was a murderer who had murdered 999 people. He aspired to murder The Buddha but instead, was met with a peaceful and calm Teacher who guided him to understand the error of his ways. He became an Ordained Practitioner seeking guidance with The Buddha and ultimately attained Enlightenment.

The understanding that this individual attained Enlightenment can help you to understand that no matter what you have done in the past, you can overcome those decisions through learning, reflecting, and practicing these Teachings making wise wholesome decisions from this point forward in your life. While you will not be able to practice these Teachings to perfection in the snap of a finger, you can gradually train the mind to experience gradual progress reaching the ultimate goal of Enlightenment.

I am sure you have not murdered 999 people, therefore, no matter what you have done in the past, you can employ gradual training and gradual practice to experience gradual progress on The Path to Enlightenment.

Not only does The Buddha highlight the importance of making wholesome decisions to improve one’s bodily, verbal, and mental conduct to attain Enlightenment, but he also shares how one will need to “abandon The Five Hindrances, defilements of the mind, things that weaken wisdom; and then, with his mind well established in The Four Foundations of Mindfulness, he correctly develops The Seven Factors of Enlightenment and produces Nibbāna (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

Defilements of the mind are pollution of the mind such as craving, anger, and ignorance (unknowing of true reality) referred to as The Three Poisons, The Three Unwholesome Roots, or The Three Fires. These need to be eliminated from the mind because they “weaken wisdom”.

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).

The Four Foundations of Mindfulness will help you to develop awareness of mind of arising wholesome and unwholesome qualities of mind. Then, a Practitioner will need to apply Right Effort to eliminate the unwholesome qualities and arise the wholesome qualities to produce Enlightenment.

Detailed explanation of The Four Foundations of Mindfulness is available in this same book series found in Chapter 5 of the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).

The Seven Factors of Enlightenment will help you train the mind to reside in “the middle”.

Detailed explanation of The Seven Factors 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).