..续本文上一页 kind and compassionate towards all, even to the tiniest creature that crawls at his feet. Refraining from stealing, he should be upright and honest in all his dealings. Abstaining from sexual misconduct which debases the exalted nature of man, he should be pure. Shunning false speech, he should be truthful. Avoiding pernicious drinks that promote heedlessness, he should be sober and diligent.

　　These elementary principles of regulated behavior are essential to one who treads the path to Nibbana. Violation of them means the introduction of obstacles on the path which will obstruct his moral progress. Observance of them means steady and smooth progress along the path. The spiritual pilgrim, disciplining thus his words and deeds, may advance a step further and try to control his senses.

　　While he progresses slowly and steadily with regulated word and deed and restrained senses, the kammic force of this striving aspirant may compel him to renounce worldly pleasures and adopt the ascetic life. To him then comes the idea that,

　　"A den of strife is household life,

　　And filled with toil and need;

　　But free and high as the open sky

　　Is the life the homeless lead."

　　It should not be understood that everyone is expected to lead the life of a bhikkhu or a celibate life to achieve one”s goal. One”s spiritual progress is expedited by being a bhikkhu although as a lay follower one can become an arahat. After attaining the third state of sainthood, one leads a life of celibacy.

　　Securing a firm footing on the ground of morality, the progressing pilgrim then embarks upon the higher practice of samadhi, the control and culture of the mind — the second stage on this Path.

　　Samadhi — is the "one-pointedness of the mind." It is the concentration of the mind on one object to the entire exclusion of all irrelevant matter.

　　There are different subjects for meditation according to the temperaments of the inpiduals. Concentration on respiration is the easiest to gain the one-pointedness of the mind. Meditation on loving-kindness is very beneficial as it is conducive to mental peace and happiness.

　　Cultivation of the four sublime states — loving-kindness (metta), compassion (karuna), sympathetic joy (mudita), and equanimity (upekkha) — is highly commendable.

　　After giving careful consideration to the subject for contemplation, he should choose the one most suited to his temperament. This being satisfactorily settled, he makes a persistent effort to focus his mind until he becomes so wholly absorbed and interested in it, that all other thoughts get ipso facto excluded from the mind. The five hindrances to progress — namely, sense-desire, hatred, sloth and torpor, restlessness and brooding, and doubts are then temporarily inhibited. Eventually he gains ecstatic concentration and, to his indescribable joy, becomes enwrapt in jhana, enjoying the calmness and serenity of a one-pointed mind.

　　When one gains this perfect one-pointedness of the mind it is possible for one to develop the five supernormal powers (abhiñña): pine eye (dibbacakkhu), pine ear (dibbasota), reminiscence of past births (pubbenivasanussati-ñana). Thought reading (paracitta vijañana) and different psychic powers (iddhividha). It must not be understood that those supernormal powers are essential for sainthood.

　　Though the mind is now purified there still lies dormant in him the tendency to give vent to his passions, for by concentration, passions are lulled to sleep temporarily. They may rise to the surface at unexpected moments.

　　Both Discipline and Concentration are helpful to clear the Path of its obstacles but it is Insight (vipassana pañña) alone which enables one to see things as they truly are, and consequently reach the ultimate goal by…

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