This teaching is from the section The Planes of Realization: From “In the Buddha’s Words” by Bhikkhu Bodhi.

Venerable Sāriputta clarifies on a teaching on how enlightenment is to be verified. He shares a visual simile of the stone pillar.

At one time, the venerable Sāriputta and the venerable Candikāputta were staying at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.

There the venerable Candikāputta addressed the bhikkhus: “Friends, Devadatta teaches the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.”’”

Having said this, the venerable Sāriputta addressed the venerable Candikāputta: “Friend, Candikāputta, Devadatta does not teach the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.”’ But rather, friend, Candikāputta, Devadatta teaches the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is well-composed (thoroughly cultivated), it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.”’”

For a second time, the venerable Candikāputta addressed the bhikkhus: “Friends, Devadatta teaches the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.”’” For a second time, the venerable Sāriputta addressed the venerable Candikāputta: “Friend, Candikāputta, Devadatta does not teach the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.”’ But rather, friend, Candikāputta, Devadatta teaches the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is well-composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.”’”

For a third time, the venerable Candikāputta addressed the bhikkhus: “Friends, Devadatta teaches the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.”’”

For a third time, the venerable Sāriputta addressed the venerable Candikāputta: "Friend, Candikāputta, Devadatta does not teach the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.”’ But rather, friend, Candikāputta, Devadatta teaches the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is well-composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.”’

And how, friend, is a bhikkhu’s mind well-composed? My mind is free from passion,’ thus the mind is well-composed; ‘My mind is free from aversion,’ thus the mind is well-composed; ‘My mind is free from delusion,’ thus the mind is well-composed; ‘My mind is free from the tendencies of passion,’ thus the mind is well-composed; ‘My mind is free from the tendencies of aversion,’ thus the mind is well-composed; ‘My mind is free from the tendencies of delusion,’ thus the mind is well-composed; ‘My mind is not turning towards the sense realm,’ thus the mind is well-composed; ‘My mind is not turning towards the form realm,’ thus the mind is well-composed; ‘My mind is not turning towards the formless realm,’ thus the mind is well-composed.

Thus, friend, when a bhikkhu’s mind is rightly released, even if many forms cognizable by the eye come into the range of the eye, they do not obsess the mind; the mind remains untainted, steady, and attained to imperturbability, and he observes their passing away.

Just as, friend, a stone pillar sixteen spans deep stands firm. It has eight parts below well-fixed, and eight parts above. If strong wind and rain were to come from the east, it would neither shake nor tremble; if strong wind and rain were to come from the west, from the north, from the south, it would neither shake nor tremble. And why is that? Because of the depth and the well-planted nature of the stone pillar. So too, friend, when a bhikkhu’s mind is rightly released, even if many forms cognizable by the eye come into the range of the eye, they do not obsess the mind; the mind remains untainted, steady, and attained to imperturbability, and he observes their passing away.

Even if many sounds cognizable by the ear, odors cognizable by the nose, tastes cognizable by the tongue, tactile objects cognizable by the body, or mental objects cognizable by the mind come into the range of the mind, they do not obsess the mind; the mind remains untainted, steady, and attained to imperturbability, and he observes their passing away."

The context of this teaching is related to Devadatta (a bhikkhu who caused the first schism in the sangha) sharing a teaching on verifying enlightenment that may or may not have been true. Venerable Sāriputta is clarifying that it is only proper to declare enlightenment when the mind is well-composed, i.e. thoroughly cultivated, such that the mind is not experiencing passion (craving, desire, attachment, holding on) or the underlying tendency of passion towards any object, aversion (ill-will, resentment, hatred) or the underlying tendency of aversion towards any object, and delusion (confused awareness, absence of close examination and verification) or the underlying tendency of delusion towards any object.

As venerable Sāriputta is sharing in this teaching, the way to verify for the presence of a state of enlightenment: whether it is stream-entry or Arahantship is by interacting with the world over a period of several months, a year or two and observing for if things that are the basis of fetters arise any passion, aversion or delusion in the mind, or if the mind remains free of the fetters, steady, and well-composed. It is ideal to not form a belief that one has overcome certain fetters based on a single or few meditation sessions, or how some days have passed.

Related Teachings:

Eight Persons Worthy of Gifts (AN 8.59) - The Buddha is sharing in this teaching that it is very beneficial to be associated with individuals that are enlightened or practicing to attain enlightenment. The additional notes share on the fetters that are eliminated at each of the stages of enlightenment.

Gradual Training, Gradual Practice, and Gradual Progress (MN 107) - The gradual training guideline teaching of the Buddha is how a student starting out in the teachings of the Buddha should gradually practice in to see gradual progress.

The Path and the Way of Practice for removal of five lower fetters (MN 64) - In this teaching, the Buddha shares the path and the way of practice for removal of the five lower fetters of: 1.) self-identity view, 2.) doubt regarding teachings, 3.) adherence to rites and rituals, 4.) sensual desires, and 5.) ill-will. It expands further on the jhānas and builds on the MN 107 guidelines.