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　　3. Piti: When you get good results — for instance, when the subtle breath sensations in the body merge and flow together, permeating the entire sense of the body — the breath is like an electric wire; the various parts of the body, such as the bones, are like electricity poles; mindfulness and alertness are like a power source; and awareness is thus bright and radiant. Both body and mind feel satisfied and full. This is piti, or rapture, which can kill off feelings of drowsiness.

　　4. Sukha: Now that feelings of restlessness and anxiety have disappeared, a sense of pleasure and ease for body and mind arises. This pleasure is what kills off restlessness.

　　5. Ekaggata: Doubts and uncertainty fade into the distance. The mind reaches oneness of object in a state of normalcy and equilibrium. This normalcy of mind, which is maintained through the power of the discipline of mindfulness (sati-vinaya), forms the essence of virtue: firmness, steadiness, stability. And the resulting flavor or nourishment of virtue is tranquillity, light-heartedness, and a sense of independence for the mind. When freedom of this sort arises within us, this is called the development of silanussati, the mindfulness of virtue. This is virtue that attains excellence — leading to the paths, their fruitions, and nibbana — and thus can be called uparima-sila, higher virtue.

　　To summarize, there are three levels of virtue: external, intermediate, and internal. In ultimate terms, however, there are two —

　　1. Mundane virtue: virtue connected with the world, in which we maintain the principles of ordinary human morality but are as yet unable to reach the transcendent levels: stream-entry, once-returning, nonreturning, and arahantship. We can”t yet cut the Fetters (sanyojana) that tie the heart to the influences of all the worlds. This is thus called mundane virtue.

　　2. Transcendent virtue: virtue that”s constant and sure, going straight to the heart, bathing the heart with its nourishment. This arises from the practice of tranquillity meditation and insight meditation. Tranquillity meditation forms the cause, and insight meditation the result: discovering the true nature of the elements, aggregates (khandhas), and senses; seeing clearly the four Noble Truths, in proportion to our practice of the Path, abandoning the first three of the Fetters —

　　a. Sakkaya-ditthi (self-identity views): the views that see the body or the aggregates as in the self or as belonging to the self. Ordinarily, we may be convinced that views of this sort are mistaken, yet we can”t really abandon them. But when we clearly see that they”re wrong for sure, this is called Right View — seeing things as they truly are — which can eliminate such wrong views as seeing the body as belonging to the self, or the self as the five aggregates, or the five aggregates as in the self.

　　b. Vicikiccha: doubt concerning what”s genuine and true, and what”s counterfeit and false. The power of Right View allows us to see that the quality to which we awaken exists at all times; and that the true qualities enabling us to awaken also exist and are made effective through the power of the practices we”re following. Our knowledge is definite and true. Our doubts concerning the virtues of the Buddha, Dhamma, and Sangha are cleared up for good. This is called becoming a niyata-puggala, a person who is certain and sure.

　　c. Silabbata-paramasa: When the heart abandons this Fetter, it no longer fondles theories concerning moral virtue; it”s no longer stuck merely on the level of manners and activities. Good and evil are accomplished through the heart; activities and actions are something separate. Even though people who reach this level do good — taking the precepts, making gifts and offerings, or meditating in …

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