..续本文上一页re 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 part of the self.

　　b. Vicikiccha: doubt concerning what”s genuine and true, and what”s counterfeit and false. The power of Right View enables us to see that the quality to which we awaken exists at all times; and that the true qualities that cause 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 dotes on theories concerning moral virtue; it”s no longer stuck merely on the level of manners and actions. 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 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 (byañjana), 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 actions or manners, 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 apart from the ordinary. Anyone 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.

　　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 worthwhile 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 listening to a sermon or chanting. 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 called the ”bhavanga-citta” or ”bhavanga-pada”: The mind stops for a moment and then moves on. In developing higher level…

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