..續本文上一頁and others. Having learned what is necessary to bring about our well-being in future lifetimes — going to a good bourn or the heavenly realms in the next life — we should conduct ourselves accordingly. As for the ultimate well-being — nibbana — when we have learned what sort of person it will appear in and how to behave so as to be worthy of it, we should then foster the qualities within ourselves necessary to bring it about.

　　The qualities leading to these sorts of benefits are four —

　　a. Chanda: a willingness and readiness to abandon all unskillful mental qualities. Whether or not we can actually abandon them in line with our intentions, we should always show a willingness to abandon them, to follow the practice and to develop our strength of character step by step. This is chanda, a factor that lures and propels us into making future progress.

　　b. Viriya: persistence in making the effort to relinquish the evil within ourselves; an unwillingness to lie wallowing in our evils; persistence in fostering virtue within ourselves, in maintaining and developing the virtues we already have, and in using them for the well-being of others. This is termed viriyiddhipada — persistence as a factor leading to success.

　　c. Citta: Whatever task we undertake, we should be fully intent on it and not shirk our duties. We should try to develop our virtuous actions so that they reach the goal, the supreme well-being to which we all aspire. Whatever happiness is appropriate to us in this life, we should bring it about through our own intentness of purpose. Whatever happiness should arise in future lifetimes, we should set our hearts on striving to cultivate it. As for the happiness unrelated to worldly baits (niramisa-sukha), we should focus our whole attention on correctly developing the path to reach it. We will then be able to attain our goal without a doubt.

　　d. Vimansa: circumspection. The discernment gained from our studies should be put into practice in line with the factors of the Noble Path. Before doing anything in thought, word, or deed, we should first run things through carefully in the mind, from beginning to end, and only then go ahead and act. We should give rise to the mental virtue termed Right Concentration. Concentration gives rise to discernment, and when the discernment of liberating insight arises within us it leads to the happiness that lies beyond the world. To be circumspect and thoroughly aware that whatever will not be beneficial to ourselves or others should not be done, and that whatever will lead to our own well-being and that of others — in this life, in the next, or in the ultimate sense — should be fostered within ourselves through our own circumspection and discernment: This is vimansiddhipada — circumspection as a factor leading to success.

　　When we do this, we will reap two sorts of results: iddhiriddhi — the power that arises from being established in these four qualities; and puññariddhi — the influence that arises from our own inner virtue. Iddhiriddhi is authority, puññariddhi is kindness. To have these two qualities is to be a person with two eyes, two ears, two nostrils, two arms, two legs — "puriso," a complete human being, who can help others become complete in their hearts as well.

　　This is what it means to be a person who studies for the sake of emancipation.

　　3. Studying to be a treasurer (Bhandagarika-pariyatti): This refers to the education of a person who has already finished the training — i.e., an arahant, one who has gained release from all defilements. Why does such a person have to study

　　 For the sake of the work of the religion, so as to be of assistance in helping Buddhism to prosper. When was it ever the case that a person had to be thoroughly acquainted with all …

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