..续本文上一页 the various levels, withdrawing, going back and forth. When the mind behaves as you want it to, no matter when you practice, only then does this truly qualify as fixed penetration, the basis for the arising of three qualities: intuitive knowledge (ñana), discernment (pañña) and cognitive skill (vijja).

　　Intuitive knowledge here refers to knowledge or sensitivity of a deep and extraordinary sort. For example —

　　Pubbenivasanussati-ñana: the ability to remember previous lives.

　　Cutupapata-ñana: the ability to focus on the death and rebirth of other living beings — sometimes in good destinations, sometimes in bad — together with the causes that lead them to be reborn in such ways. This gives rise to a sense of weariness and disenchantment with sensations and mental acts, body and mind.

　　Asavakkhaya-ñana: knowing how to put an end to the defilements of the heart in accordance with the knowledge — the clear vision of the four Noble Truths — that accompanies the particular transcendent path reached. And there are still other forms of extraordinary knowledge, such as iddhividhi, the ability to display supernormal powers, to make an image of oneself appear to other people; dibbasota, clairaudience; dibbacakkhu, clairvoyance — i.e., the ability to see objects at tremendous distances.

　　Discernment refers to discriminating knowledge, clear comprehension, knowledge in line with the truth. For example —

　　Attha-patisambhida: acumen with regard to aims and results; thorough-going comprehension of cause and effect; knowing, for example, how stress is caused by ignorance and craving, and how the disbanding of stress is caused by the intuitive discernment that forms the Path; comprehending the meaning and aims of the Buddha”s various teachings and knowing how to explain them so that other people will understand — being able, for instance, to summarize a long passage without distorting its meaning.

　　Dhamma-patisambhida: acumen with regard to mental qualities; knowing how to explain deep and subtle points so that other people will understand.

　　Nirutti-patisambhida: acumen with regard to different languages. According to the texts, this includes knowing foreign languages and the languages of various other living beings by means of the eye of discernment (pañña cakkhu).

　　Patibhana-patisambhida: acumen with regard to expression; being fluent in making explanations and quick-witted in debate; knowing the most strategic way to express things.

　　All of these forms of discernment can arise from training the mind to attain fixed penetration. Vijja — clear, open knowledge, free from any further concealments; and aloka — brilliance, radiance streaming out in all directions — enable us to see the true nature of sensations and mental acts, in accordance with our powers of intuitive discernment.

　　Cognitive skill refers to clear, uncanny knowledge that arises from the mind”s being firmly fixed in jhana. There are eight sorts —

　　(1) Vipassana-ñana: clear comprehension of physical sensations and mental acts (rupa, nama).

　　(2) Manomayiddhi: psychic powers, influencing events through the power of thought.

　　(3) Iddhividhi: the ability to display powers, making one”s body appear in a variety of ways.

　　(4) Dibba-cakkhu: clairvoyance.

　　(5) Dibba-sota: clairaudience.

　　(6) Cetopariya-ñana: the ability to know the mental states of other people.

　　(7) Pubbenivasanussati-ñana: the ability to remember previous lives.

　　(8) Asavakkhaya-ñana: the ability to put an end to the fermentations that defile the heart.

　　Thus, jhana on the level of fixed penetration is extremely important. It can give us support on all sides — on the level of the world and of the Dhamma — and can bring success in our vari…

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