..续本文上一页ed as an aspect of pariyatti dhamma, Dhamma on the level of theory. By learning the language and meaning of the Teaching, we can become astute as far as theory is concerned; but if we don”t use that knowledge to train ourselves, it”s as if we studied a profession — such as law — but then went out to become bandits, so that our knowledge wouldn”t give its proper results. For this reason, we”ve been taught still another method, which is the well-spring of discernment or mastery — i.e., the mental activity termed bhavanamaya-pañña.

　　3. Bhavanamaya-pañña: discernment that arises exclusively from training the mind in concentration. In other words, this level of discernment isn”t related to the old observations we”ve gained from the past, because our old observations are bound to obscure the new observations, imbued with the truth, that can arise only right at the mind. When you engage in this form of practice, focus exclusively on the present, taking note of a single thing, not getting involved with past or future. Steady the mind, bringing it into the present. Gather virtue, concentration, and discernment all into the present. Think of your meditation object and bring your powers of evaluation to bear on it — say, by immersing mindfulness in the body, focusing on such objects as the in-and-out breath. When you do this, knowledge will arise.

　　"Ñanam udapadi": Intuitive knowledge of things we have never before studied or known will appear. For example: pubbenivasanussati-ñana — the ability to remember our present life and past lives; cutupapata-ñana — the ability to know living beings as they die and are reborn — well or poorly, happily or miserably — knowing the causes and results of how they fare; asavakkhaya-ñana — the ability to cleanse ourselves of the fermentations that defile the mind, thinning them out or eliminating them altogether, as we are able. These three forms of knowledge don”t arise for people who simply study or think things through in ordinary ways. They form a mental skill that arises from the practice of concentration and are an aspect of Dhamma on the level of practice (patipatti-dhamma).

　　Another aspect — "pañña udapadi": Clear discernment of the true nature of the elements (dhatu), aggregates, and senses arises. We can focus on these things by way of the mind and know them in terms of the four Noble Truths: stress (dukkha), which arises from a cause (samudaya), i.e., ignorance and craving; and then nirodha, the ceasing and disbanding of stress, which occurs as the result of a cause, i.e., the Path (magga), composed of practices for the mind. These things can be known by means of the discernment that arises exclusively and directly within us and is termed the eye of discernment or the eye of Dhamma: the eye of the mind, awakening from its slumbers.

　　"Vijja udapadi": The eight forms of cognitive skill, which follow the laws of cause and effect — means of practice that bring us results — can arise in a quiet mind.

　　"Aloko udapadi": Brightness, clarity, relief, and emptiness arise in such a mind.

　　Thus, the discernment that results from developing the mind differs from the beginning stages of discernment that come from studying and reflecting. Study and reflection are classed as Dhamma on the level of theory, and can give only a preliminary level of knowledge. They”re like a person who has awakened but has yet to open his eyes. The discernment that comes from developing the mind, though, is like waking up and seeing the truth — past, present and future — in all four directions. We can clearly see stress, its cause, its disbanding, and the Path to its disbanding, and so can absolutely abandon the first set of Fetters. Our hearts will then flow to ni…

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