than people in general.For example, people in ships out at sea got it in<strong>to</strong> their heads that they’d like<strong>to</strong> see the ships approaching them from a distance. “How can we see them? Howcan we get their image <strong>to</strong> appear in our ship?” They worked on this idea untilthey succeeded. First they started out really simple-minded, just like us. Simplemindedin what way? They thought like a mirror, that’s all, nothing special. Theyput a mirror up high on a mast and then had a series of mirrors pick up theimage in the first mirror and send it on down in<strong>to</strong> the ship. They didn’t have <strong>to</strong>look in the first mirror. They could look at a little tiny mirror down in the shipand see ships approaching from far away. That’s all they used in the beginning.After a while they made a single mirror in waves. When an image hit the <strong>to</strong>pwave, the next wave picked it up and sent it on down the waves of the mirrorin<strong>to</strong> the ship. They kept thinking about this until now, no more: They have radar,a tiny little box that doesn’t use a series of mirrors, and doesn’t use a mirror inwaves, but can still pull the image of a faraway ship and make it appear in yourship. This is how knowledge develops <strong>to</strong> a high level in the sciences.As for medicine, doc<strong>to</strong>rs these days are researching in<strong>to</strong> how they can keeppeople from dying. Lots of people are doing the research, but no one has foundthe solution. No matter how much research they do, people are still dying. Theyhaven’t succeeded in making people live longer than their ordinary span. This isanother branch of knowledge that comes from thinking and not from textbooks.And there’s still another branch that’s moving even further out, but how farthey’ll get is hard <strong>to</strong> say. These are the people who want <strong>to</strong> go and live on Mars.It must be really nice up there. But the chances of their succeeding are small.Why small? Because the people aren’t really sincere. And why aren’t theysincere? Because they’re still unsure and uncertain. The idea isn’t really clear intheir heads. This uncertainty is what gets in the way of success.So this is the second level of worldly knowledge, the level that comes fromthinking and ideas, or cint›maya-paññ›.But in the final analysis, neither of these two levels of knowledge can take usbeyond suffering and stress. They’re the type of knowledge that creates badkamma about 70 percent of the time. Only 30 percent of the time do theyactually benefit the human race. Why only 30 percent? If another war getsstarted: <strong>to</strong>tal disaster. The kinds of knowledge that are really useful, that giveconvenience <strong>to</strong> human transportation and communication, are few and farbetween. For the most part, worldly knowledge is aimed at massive killing, atamassing power and influence. That’s why it doesn’t lead beyond suffering andstress, doesn’t lead beyond birth, aging, illness, and death.Take, for instance, the countries at present that are clever in building all kindsof weapons. They sell their weapons <strong>to</strong> other countries, and sometimes thoseother countries use the weapons <strong>to</strong> kill people in the countries that built them.There are countries that can’t build their own weapons, yet they declare war onthe countries who gave them military aid. That’s about as far as the results ofworldly knowledge can take you.This is why the Buddha taught us a higher level of knowledge: Dhammaknowledge. Dhamma knowledge arises in two ways, through thinking and77
through not thinking. The first level of thinking is called appropriate attention(yoniso manasik›ra). When we hear the Dhamma, we have <strong>to</strong> use appropriateattention <strong>to</strong> consider things before we’re asked <strong>to</strong> believe them. For instance,suppose we want <strong>to</strong> make merit. We simply hear the word “merit” and we wantsome, but usually without s<strong>to</strong>pping <strong>to</strong> think about what sorts of things areappropriate <strong>to</strong> give as donations, and what sorts of people are appropriate <strong>to</strong>receive our meri<strong>to</strong>rious offerings. You have <strong>to</strong> consider things carefully:Consider yourself, then consider the object you want <strong>to</strong> give, and then considerthe recipient of the object, <strong>to</strong> see if all these things go <strong>to</strong>gether. Even if theydon’t, you can still go ahead and give the object, of course, but it’s best that youknow what you’re doing, that you’re not acting out of delusion, not simplyacting out of desire. If you want merit and simply act without giving appropriateattention <strong>to</strong> things, you’re lacking the kind of discernment that comes fromthinking, cint›maya-paññ›. You have <strong>to</strong> reflect on things on many levels if youwant your act of merit-making <strong>to</strong> lead <strong>to</strong> purity. This is called doing good basedon discernment.This is what’s meant by kusala dhamma, the quality of skillfulness. Kusaladhamma is a name for discernment, but usually we don’t translate that way inThai. We think of kusala as just another word for merit. Actually, kusala can be anoun, and it can also be an adjective. As a noun, it means the demeanor by whicha person acts in good ways, in body, speech, and mind. As an adjective, it refers<strong>to</strong> this and that kind of act leading <strong>to</strong> this and that kind of purity. When we applyit <strong>to</strong> discernment, it means kusalop›ya, a skillful strategy. When we do anything atall, we have <strong>to</strong> use our discernment <strong>to</strong> consider things from every angle beforewe act, so that our actions will give complete results. This is called having askillful strategy for giving rise <strong>to</strong> goodness within ourselves in full purity.This is why the Buddha taught us <strong>to</strong> start out by using appropriate attentionin considering things over and over, around and around many times. Onlythen—when things are really clear in the mind—should we act. It’s the nature ofthings that the more you walk back and forth on a path, the more smooth it getsworn. When the path gets worn really smooth, you can see the door at the farend. If you walk back and forth many times, the grass and weeds on the path alldie. And knowledge arises: You learn which plants growing on the side of thepath can be eaten and which ones can’t.As the path gets worn more and more smooth, you gain all sorts of benefits.One, it doesn’t hurt your feet <strong>to</strong> walk on it. Two, you learn what’s growing alongthe side of the path, which plants can be eaten, and what uses there are for theplants that can’t. You might be able <strong>to</strong> make them in<strong>to</strong> compost. As for the plantsthat can be eaten, if there’s more than enough for you <strong>to</strong> eat, you can takewhat’s left and sell it on the market. These are called side benefits. In addition,when you’re in a hurry, you can run easily along the path. If you need <strong>to</strong> rest, itdoesn’t hurt <strong>to</strong> sit on it. If you’re sleepy, and the path is really smooth, you canlie right down on it. If a snake or an enemy crosses your path, you can runquickly in the other direction. So there are all sorts of good benefits. In the sameway, when we plan <strong>to</strong> make merit or do anything skillfully, we should thinkthings over, back and forth, many, many times before acting, and we’ll get good78
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have a sense of our own good and ba
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9A Mind of Pure GoldJuly, 1958The m
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11sunk in worldly matters, are stil
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say, or what our teachers tell us.
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persons running: They’ll have a h
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