..续本文上一页line with the good customs of the world — they”re not caught up on any of these things, because their hearts have reached the nourishment of virtue. They aren”t stuck on the particulars (byanjana), i.e., their actions and activities; nor are they stuck on the purpose (attha), i.e., the meaning or intent of their various good manners. Their hearts dwell in the nourishment of virtue: tranquillity, stability, normalcy of mind. Just as a person who has felt the nourishment that comes from food permeating his body isn”t stuck on either the food or its flavor — because he”s received the benefits of the nourishment it provides — in the same way, the hearts of people who have reached the essence of virtue are no longer stuck on manners or activities, particulars or purposes, because they”ve tasted virtue”s nourishment.

　　This is thus classed as transcendent virtue, the first stage of nibbana. Even though such people may be destined for further rebirth, they”re special people, apart from the ordinary. Any person whose practice reaches this level can be counted as fortunate, as having received dependable wealth, like ingots of gold. Just as gold can be used as currency all over the world because it has special value for all human beings — unlike paper currency, whose use is limited to specific countries — in the same way, a heart that”s truly attained virtue has a value in this life that will remain constant in lives to come. Thus, a person who has reached this level has received part of the Noble Wealth of those who practice the religion.

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　　The Second Heading: Concentration

　　Concentration has three levels —

　　1. Kamavacara-khanika-samadhi: (momentary concentration in the sensory realm): The mind keeps thinking, coming to rest, and running along after skillful preoccupations — either internal or external — on the sensory level (kamavacara-kusala): sights, sounds, smells, flavors, tactile sensations, or ideas. An example of this is when the mind becomes quiet and rested for a moment as we sit chanting or listening to a sermon. In other words, the mind grows still for momentary periods in the same way that a person walks: One foot takes a step while the other foot rests on the ground, providing the energy needed to reach one”s goal. This is thus called momentary concentration, something possessed by people all over the world. Whether or not we practice concentration, the mind is always behaving this way by its very nature. This is what is called the "bhavanga-citta" or "bhavanga-pada": The mind stops for a moment and then moves on. In developing higher levels of concentration, we have to start out with this ordinary level as our basis. Otherwise, the higher levels probably wouldn”t be possible. Still, this level of concentration can”t be used as a basis for discernment, which is why we have to go further in our practice.

　　2. Rupavacara-upacara-samadhi (threshold concentration in the realm of form): This refers to the first jhana, in which the mind comes inward to rest on a single preoccupation within the body, fixing its attention, for example, on the in-and-out breath. When the mind stays with its one object, this is called ekaggata. At the same time, there”s mindfulness keeping the breath in mind: This is called vitakka. The mind then adjusts and expands the various aspects of the breath throughout the entire body, evaluating them mindfully with complete circumspection: This is called alertness (sampajañña) or vicara, which is what is aware of causes and results. Mindfulness, the cause, is what does the work. Thus vitakka and vicara cooperate in focusing on the same topic. We are then aware of the results as they arise — feelings of fullness, pleasure, and ease (piti and sukha) for body and mind. At this point, t…

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