Towards a deeper understanding

When the Exalted One, the Tathagata Gautama was dwelling at the Veluwanarama Vihara (the bamboo groove), a young Bhikkhu known as Achirawata Samanera, brought to the notice of the Buddha, certain comments made by a Prince named Jayasena, during a discussion held between 
the two.

Prince Jayasena had told the Samanera Achirawata, that he did not believe that an ordinary householder, who enters the order of Maha Sangha would reach a higher standard beyond the ten Transcendental Virtues.

The Buddha then explained to the Samanera that understanding of the Four Noble Truths is the highest wisdom which leads to the ultimate reality Nibbana.

Two men, one at the foot of a mountain and the other at the top of a mountain said, that the panoramic views sighted by the person at the top of the mountain cannot be viewed or visualized by the person who is at the foot of the mountain. ...

Accordingly, in Buddhism there are two descriptions of understandings; what we generally call understanding is knowledge, an accumulated memory or an intellectual grasping of a subject according to certain given data. This is “Anubodha” means knowing accordingly but not much deeper.
On the other hand, the “Pativeda” is penetration, the real deep understanding. This stage comes only when the mind of a person is free from all impurities and is fully developed through transcendental virtues.

Middle Path is the way to gain “Samma Sambodhi” or the Supreme Enlightenment. The virtues are Generosity (Dana) Morality (Sila) Renunciation (Nekkhamma), Wisdom (Panna), Energy (Viriya), Patience (Kanti), Truthfulness (Sacca), Determination (Addittana) loving-kindness (Metta) and 
Equanimity (Upekkha).

The Buddha explained:
“Achirawata, now a person with no knowledge of such experience or gain cannot realize the essence of the Dhamma. The Tatagatha then citing an example of two men, one at the foot of a mountain and the other at the top of a mountain said, that the panoramic views sighted by the person at the top of the mountain cannot be viewed or visualized by the person who is at the foot of the mountain. Such is the situation when there is lack of experience and wisdom.

The Tatagatha further explained to Samanera Achirawata, that those ones who are involved in sensual pleasures could not make an intelligent assessment of the benefits of the Dhamma or stages of ‘Dhyana’, that a Bhikkhu could attain or reach.

When the person at the top of the mountain gives a description of the beautiful sites he could view such as the ponds, rivers, gardens and landscapes. The person at the foot of the mountain would not agree to believe or accept what the other says, until or unless he too climbs up to the summit.
“Therefore Achirawata do not be perturbed by such ignorant comments Prince Jayasena’s failure to realize the truth should not be a problem.”

A devotee desirous to attain the Sublime state of mind needs to act energetically and enterprisingly bypassing many a challenge and barricades during the sansaric journey (Cycle of rebirth), along with the Rightful Path.

“The Udana Vakya” expressed by Sakyamuni Tathagata Gautama was
“Anekajati Sansaram Sandhavissam Anivvisam, 
Gahakarakam Gavesanto Dukkha Jati Punuppunam, 
 Gaha Karaka Ditto’si Punageham Na Kahasi, 
Sabba te Phasuka Baggha Gahakutam Visamkhitam,
Visamkharagatam Cittam Tanharam Khayam Ajjaga.

“Through many, a birth in existence wandered I. Seeking but not finding, builder of this house. Sorrowful is repeated birth. O house-builder thou art seen. Thou shall build no house again. All thy rafters are broken thy ridge-pole is shattered. Mind attains the unconditioned, achieved is the end of craving.”