..续本文上一页e are inpiduals who may have the initial karma for a good birth and are born into a fortunate life as a result. But when karma of completion ripens, then they will experience trouble and pain. There are inpiduals who may have the initial karma for a bad birth, but if the karma of good completion sets in, then they will experience an inferior rebirth, with enough food and good health though. There are other inpiduals who have both kinds of karma being bad; they will experience an unfortunate rebirth with much suffering and many difficulties. There are yet others who have both kinds of karma being good; they will have a good rebirth and experience happiness and joy.

　　(3) Knowledge of natures refers to seeing beings” makeup and constituents. A Buddha knows the hopes, fears, and interests that others have. When introducing someone to the truth of the teachings, a Buddha knows who will have faith and confidence in the path of illumination and not only gives them a sense of direction but also affects their entire life

　　- through manifesting miraculous powers.

　　- He also knows who will have faith and confidence in the dharma through hearing and learning the teachings.

　　- Other students may need to actually see through examples of correct behaviour and discipline impressed upon them so that they win trust.

　　Because he knew the inclinations of human beings and because he knew what would be best for those who sought his advice, Buddha Shakyamuni sent those people ready for clearer insight to his noble pupil Shariputra, who instructed them in reasoning and valid cognition. Lord Buddha sent those people attracted to miracles to his excellent pupil Maudgalputra, who performed miraculous deeds so that they were able to have trust. The Buddha sent those people sensitive to respectful behaviour to his perfect pupil Katyayana, sometimes referred to by the name Katyaputra, who displayed discipline so that they would be encouraged and assured.

　　(4) Knowledge of aptitudes means that a Buddha recognizes the various capabilities of each and all in their toil to worthy themselves truthfully. For instance, some students may have trained in intellectualising but not be diligent; others may have much endeavour but have little understanding. In general, students can have preponderance for one or a combination of the five types of aptitudes: understanding, diligence, mindfulness, faith, and samadhi.

　　(5) Knowledge of aspirations: Some pupils may be keen on listening to the teachings, others intent on contemplating them. There are also students who prefer to meditate. Many people are interested in the Hinayana, others in the Mahayana. A Buddha knows which instructions people can relate to and patiently teaches them, accordingly and adequately, how to determinedly work on the straight course in their quest for what is reliable and true.

　　(6) The knowledge of the destination of all paths means knowing the different yanas. For instance, if someone practices the Mahayana, then a Buddha knows which practice will benefit the most and which results that inpidual can achieve when working on self-mastery so necessary in order to progress.

　　(7) The possession of dhyana, i.e., knowledge that possesses dhyana, the Sanskrit term for a “stable meditative state,” is the seventh strength. The Sanskrit term is the general word for “meditation,” both in its deepest sense and as contemplation. The Tibetan, bsam-gtan, has the more general meaning of “stabilized thought,” emphasizing an undistracted state of mind. A Buddha knows the various states of meditation. He knows which klesha is overcome on each stage of practice, so that a mind poison is not precipitated and renewed.

　　(8) Divine sight means that a Buddha possesses the true and steady eye of wi…

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