..续本文上一页ss in which we study and listen to what other people say so that we can understand what evil things will lead us in the direction of suffering and stress, and what good things will lead us in the direction of well-being and ease. Once we know, we can then ask ourselves, ”Do we want to go in the direction of suffering

　　” If we answer, ”No, we don”t, because it”s a hardship. We”d rather go in the direction of well-being,” we have to set our hearts on giving rise to goodness. That goodness is then sure to lead us in the direction of well-being. For example, some people are born way out in the sticks, and yet they train and educate themselves to the point where they end up important and influential. The same holds true with us. If we train and educate ourselves, we”re all bound to end up as good people. This is education on the elementary level — our ABC”s — called sutamaya-pañña.

　　2. Cintamaya-pañña: Once we”ve learned that certain things are good, we should try each of them until we see good results arising within us. Don”t go jumping to any fixed conclusions that this or that has to be good or right. For example, some things may be correct in terms of the Dhamma you”ve learned, but when you try them out, they may be wrong in terms of other people”s feelings. So when we”re taught something that seems right, we should remember it. When we”re taught something that seems wrong, we should remember it. We then take these things and evaluate them on our own until we give rise to an understanding. Only then can we be called intelligent.

　　In other words, we don”t simply believe what”s in books, what other people say or what our teachers tell us. Before we do anything, we should consider it carefully until it”s certain and clear to us. Only then should we go ahead and do it. This is called believing in our own sense of reason. This is the second level of awareness, but it”s not the highest. It can eliminate only some of the unawareness that exists within us. Both of the levels mentioned so far are awareness on the low level.

　　3. The truly high level of awareness is called bhavana-maya-pañña. This level of awareness arises in a trained mind. This is what is meant by vijja-carana-sampanno sugato lokavidu. The awareness here includes knowledge of one”s past lives; knowledge of death and rebirth — knowing the mental stream of other people, what sort of good and evil they”ve done, and where they will go after death; and knowledge of the end of mental fermentation: Whoever develops the mind to the point of Right Concentration, giving rise to intuitive insight, will be able to let go of:

　　(i) Self-identification (sakkaya-ditthi). They”ll see that the body isn”t really theirs.

　　(ii) Uncertainty (vicikiccha). Their doubts about the virtues of the Buddha, Dhamma and Sangha will be gone for good. They”ll have no more doubts about the paths and their fruitions (magga, phala). The paths, their fruitions and nibbana will have to exist for whoever is true in practicing the Dhamma, no matter what the time or season. This is termed akaliko: The Dhamma gives results no matter what the time or season. Opanayiko: People who give rise to virtue, concentration and discernment within themselves are sure to see that the qualities of the Buddha, Dhamma and Sangha can actually ward off insecurity and dread. Such people will also let go of:

　　(iii) Attachment to the formalities of virtue (silabbata-paramasa). The virtues of the five precepts will be firmly established in their hearts.

　　To let go in this way is called knowledge of the end of mental fermentation (asavakkhaya-ñana), or vijja-carana-sampanno — being consummate in knowledge and conduct. In addition to these three primary forms of awareness, we may also develop…

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