IMO it mean, if meditation experience is pleasant comfortable with clear comprehension of dependent origination and 4 noble truths is considered excellent.
Please share your understanding, so that it can give deeper understanding.
Added later:
I doesnât mean he do encounter unpleasant feelings/vedanas (not emotional feelings)
Greetings @five_aggregates
Iâve always taken it to be much broader.
Firstly comprehension, acceptance and full penetration of the 4 Noble Truths is the result of many things, not just sati and samadhi. It is a gradual process, and is dependent on the starting point of individuals, their accumulated kamma, current faculties of mind, as well as all aspects of the Noble 8 fold path.
In my personal opinion, while it is true that fast and joyful is perhaps the ânicestâ way to progress, one can hardly âchooseâ it. Any of the 4 ways is great as far as I am concerned, for it is by no means assured that everyone will get to the later, or final stages of the Path in this life. If slow and painful is all that is available - then bring it on and I will embrace it gratefully.
It also brings to mind another sutta, which talks about 4 kinds of horses/people. AN4.113
113. The Goad
âMendicants, these four fine thoroughbreds are found in the world. What four?
One fine thoroughbred is moved to act when it sees the shadow of the goad, thinking: âWhat task will the horse trainer have me do today? How should I respond?â Some fine thoroughbreds are like that. This is the first fine thoroughbred found in the world.
Furthermore, one fine thoroughbred isnât moved to act when it sees the shadow of the goad, but only when its hairs are struck, thinking: âWhat task will the horse trainer have me do today? How should I respond?â Some fine thoroughbreds are like that. This is the second fine thoroughbred found in the world.
Furthermore, one fine thoroughbred isnât moved to act when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking: âWhat task will the horse trainer have me do today? How should I respond?â Some fine thoroughbreds are like that. This is the third fine thoroughbred found in the world.
Furthermore, one fine thoroughbred isnât moved to act when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking: âWhat task will the horse trainer have me do today? How should I respond?â Some fine thoroughbreds are like that. This is the fourth fine thoroughbred found in the world.
These are the four fine thoroughbreds found in the world.
In the same way, these four fine thoroughbred people are found in the world. What four?
One fine thoroughbred person hears about the suffering or death of a woman or man in such and such village or town. Theyâre moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred thatâs shaken when it sees the shadow of the goad. Some fine thoroughbred people are like that. This is the first fine thoroughbred person found in the world.
Furthermore, one fine thoroughbred person doesnât hear about the suffering or death of a woman or man in such and such village or town, but they see it themselves. Theyâre moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred thatâs moved to act when its hairs are struck. Some fine thoroughbred people are like that. This is the second fine thoroughbred person found in the world.
Furthermore, one fine thoroughbred person doesnât hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member. Theyâre moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred thatâs moved to act when its skin is struck. Some fine thoroughbred people are like that. This is the third fine thoroughbred person found in the world.
Furthermore, one fine thoroughbred person doesnât hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical painâsharp, severe, acute, unpleasant, disagreeable, and life-threatening. Theyâre moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred thatâs moved to act when its bone is struck. Some fine thoroughbred people are like that. This is the fourth fine thoroughbred person found in the world.
These are the four fine thoroughbred people found in the world.â
The usual way of looking at progress is by means of the four noble persons and the gradual elimination of the ten fetters. Stream-entry (the first noble person) involves the elimination of three fetters, personality-view, attachment to rites and rituals, and doubt, plus the attenuation of anger and desire. A practitioner can evaluate what headway has been made on this work. It is not necessary to understand dependent origination to achieve stream entry, but it is to understand impermanence, as it is the means of dismantling personality view.
âBhikkhus, how do you conceive it: is form permanent or impermanent?â â âImpermanent, venerable Sir.â â âNow is what is impermanent painful or pleasant?â â âPainful, venerable Sir.â â âNow is what is impermanent, what is painful since subject to change, fit to be regarded thus: âThis is mine, this is I, this is my selfââ? â âNo, venerable sir.ââSN 22.59
The four modes of practice are explained in detail in AN 4.162, see also 163: