..續本文上一頁pels the darkness of doubt and indecision. It issues in an effusion of light, of peace and inner clarity, when as a result of such reflection the defilements are attenuated and the mind”s impulsion towards the elevating qualities the refuges represent gains in forward momentum. For this reason faith is compared to a miraculous water-clearing gem. According to Indian legend, there is a special gem possessed by the mythic universal monarch which, when thrown into a stream of turbid water, immediately causes it to become clear. The strands of vegetation float away, the mud settles, and the water becomes pure, serene, and sweet-tasting, fit to be drunk by the monarch. Similarly, it is said, when the gem of faith is set up in the heart it causes the hindrances to disappear, the defilements to settle, and the mind to become clear, lucid, and serene. [13]

　　The strengthening of confidence in the objects of refuge becomes the incentive for a firmer dedication to the practice of the teaching. Thence the texts ascribe to faith the characteristic of "leaping forward."[14] Faith leaps forward in that "when the yogin sees that the hearts of others have been set free, he leaps forward, by way of aspiration, to the various fruits of a holy life, and he makes efforts to attain the yet unattained, to find the unfound, to realize the unrealized."[15] This aspect of faith is illustrated by a courageous hero who lunges across a turbulent river to escape from danger, saving himself thereby and inspiring others by his example.

　　At this stage, in particular, the aspirant”s faith creates a readiness to undertake the basic rules of moral training. Through his settled faith in the Buddha, Dhamma, and Sangha he is prepared to enter the path of practice, which requires at the start that he t, rain in the foundation of the path, the observance of moral discipline (Síla). For this reason the acceptance of moral restraint is said to be undertaken out of faith. [16] Moral restraint is taken up by accepting rules of discipline designed to inculcate an inner disposition of virtue by controlling bodily and verbal actions. The codes of rules vary in scope from the five basic precepts of the Buddhist layman to the more than 227 training rules undertaken by the Bhikkhu or fully ordained monk, but all share the common characteristic of disciplining behavior. Each of the basic precepts involves an explicit principle of abstinence requiring to be observed and an implicit mental attitude to be cultivated through such abstinence. The former consists in abstention from the unwholesome actions of taking life, stealing, sexual abuse, false speech and partaking of intoxicants; the latter calls for a persistent effort to develop a mind of compassion, honesty, purity, truthfulness, and sobriety. The immediate result of living in conformity with these guidelines to right action is the arising of a sense of freedom from remorse (avippatisara), Remorse, a feeling of regret over moral transgression and neglect, tends to provoke guilt, agitation, and self-recrimination. When, through close adherence to the precepts, the mind is freed from remorse, an ease of conscience and "bliss of blamelessness" set in born of the knowledge that one”s actions are beyond reproach. Thence the Buddha declares wholesome rules of conduct to have freedom from remorse as their benefit and reward. [17] The joy that comes through realizing one”s purity confirms the confidence originally placed in the teaching. Thereby it arouses still stronger faith and a desire for further application to the practice.

　　Rapture (Piti)

　　"Joy is the supporting condition for rapture": Though for certain inpiduals serene faith in the objects of refuge and a clear conscience are sufficient to transform joy into rapture, such c…

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