..续本文上一页rstanding, we see that we begin with objective observation of the situation and of ourselves. We join objective observation with enquiry, examination and consideration.

　　In acquiring Right Understanding, we find that there are two types of understanding. One is the understanding that we acquire by ourselves. The other is the understanding that we acquire through others, that we are shown by others. Ultimately, these two types of understanding merge because in the final analysis real understanding of Right Understanding has to be our own. But in the meantime, one can distinguish between Right Understanding that we achieve through observation of the environment and the Right Understanding that we achieve through the study of the teachings. Just as with regard to our situation, we are asked to observe objectively what we see, what we experience and then examine and consider its significance, so when we approach the teachings of the Buddha we are asked to study them, to listen to them and then to consider them, to examine them. Whether we speak in terms of observation and enquiry, or whether we refer to study of the doctrine and we speak in terms of reading, or listening and consideration, the third step in this process of acquiring understanding is meditation. It is on this third stage of the process of acquiring Right Understanding that the two types of understanding merge.

　　To summarize, the means of acquiring Right Understanding is as follows - on the first stage, one has to observe, study and read. On the second stage, one has to examine intellectually what one has observed, studied and read. On the third stage, one has to meditate upon what one has examined, considered and determined. Let us use a practical example. Let us say we intend to travel to a certain destination. In order to do so, we acquire a road map which shows the route to reach the destination. We look first at the map for the directions. Then we must review what we have seen, review the map, examine the map to be certain that we understand the directions. Only then do we actually travel to our destination. This is analogous to meditation. Again supposing we have bought a new piece of equipment. It is not enough to read the instructions. We have to study the instructions, examine them to be certain that we understand them intellectually. When we are certain that we have clarified our intellectual understanding, we can then proceed to actually operate the new piece of equipment. This is analogous to meditation, to meditating upon what we have acquired through observation, learning, consideration and examination. On the third stage, through meditation these facts become part of our living experience.

　　Perhaps we might spend a few moments discussing the attitude that one can do well to cultivate in approaching the teachings of the Buddha. It is said that one who approaches the teachings ought to seek to avoid three faults in his attitude and these faults are illustrated with the example of a vessel. In this context, we are the vessel, the teachings are what are to be filled into the vessel. Suppose the vessel is covered with a lid, we will not be very successful in filling the vessel, say with milk. This is similar to one who listens to the teachings with a closed mind, a mind that is already made up. The Dharma cannot enter, fill the vessel. Again supposing we have a vessel that has a hole in the bottom. If we fill the vessel with milk, the milk will run out of the hole. This is similar to those of us who find that what we hear does not stay with us. And finally there is the case of the vessel in which there are impurities. Suppose we fill the vessel with milk before having cleaned it. Suppose there is some spoiled milk left in the vessel. The fresh milk that we fil…

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