NON-DELUDEDNESS [gti mug med pa]
What is non-deludedness? It is a thorough comprehension of (practical) knowledge that comes from maturation, instructions, thinking and understanding, and its function is to provide a basis for not becoming involved in evil behavior.
It is a distinct discriminatory awareness to counteract the deludedness that has its cause in either what one has been born into or what one has acquired.

These three last mentioned mental events -- non-attachment, non-hatred, and non-deludedness -- are the root of everything positive and the means of ending all evil behavior. They are like the very heart of all paths. Since they are there for getting rid of the three poisons and their tendencies on all levels and paths and for becoming disgusted with each of the three poisons which are the cause of evil action, it has been said that they function as providing a basis for properly refraining from evil forms of behavior.

The divisions (one can make) are infinite, but broadly speaking, all the levels and paths come together in these three.

To understand non-attachment as turning one's mind from this life so as not to be attached to it, but still looking forward to a future life, is the attitude of inferior persons. To turn away from desire in being unattached to all the good things of life is the attitude of a mediocre man. To be non-attached to both samsara and nirvana, but to look forward to a non-localized nirvana, is an attitude of a superior man. To explain it this way is only a hint to those who have an inquiring mind -- because how is it possible to explain here everything that is necessary? The same argument applies to non-hatred and non-deludedness.

In this context, non-deludedness is a distinct discriminative awareness. In the above statement about what one has obtained by birth and what one has acquired, the former comes from the maturation of that which one has done in previous life, not by the conditions of this life. Therefore, one speaks of what comes through maturation. What one has acquired is that which comes through listening, thinking, and contemplating.

Just as it has been said repeatedly, the Abhidharmasamuccaya states that the sutrapitaka deals equally with the three trainings, the vinaypitaka explains about discipline and mental integration, and the training of one's critical cognition is explained by the abhidharmapitaka. The purpose of this rendering is that when one preserves by proper inspection and knowledge [dran shes] the basic and subsidiary rules of the vinaya, this facet becomes the best means for the growth of samadhi (integration) because it has the power to end, once and for all, elation and despondency. Today, there are very few who understand this gradation of the path.

Thus, certainty is produced by striving to hear many times the expositions of the three trainings which are the foundations, the expositions of the three trainings which are the foundations of what is to be studied, and by investigating over and over again, the meaning of what has been heard by means of the four methods of critical investigation.

Since it is affirmed by the great charioteers that a thorough experience of the path in its totality is accomplished by thinking about it and by settling on the content of this certainty that has come from thinking about it, it stands to reason that intelligent people will set out on a path in which the Buddhas delight. But those who give up learning which is the real course of a distinctive discriminating awareness are like sheep following blind fools and idiots.  Boasting, without ever having thought, and merely  preserving their utter laziness, they think that they now have a noble mind, that they have fulfilled a religious life, and that they have spiritual attainments. They merely waste the unique occasion that they have as human beings. Worse than this are those who hold themselves to be superior even when people in the same situation perish and the Buddha's teaching declines. These people had better concern themselves with this discriminative appreciation which we have just discussed above.

How will millions of millions of blind men
Even enter a city without knowing the road to it?
Without appreciative discrimination, the other five perfections are blind.
Therefore, without this appreciative discrimination (the blind man's guide),
Enlightenment cannot be attained.
When one is taken hold of by appreciative discrimination,
He regains his sight and is called the Enlightened One

Any preconceived idea regarding the gift, the giver, and the receiver
Is considered to be a mental obscuration.
Any preconceived idea regarding avarice
Is an emotional obscuration.

Everything but appreciative discrimination must be given up.
Therefore, discrimination is the highest (value).
And since its basis is learning,
Learning is the highest (value).


Knowing little, the blind men do not know how to bring contemplation to  life.
Because they lack that, they cannot think of anything
Therefore, by bringing contemplation to life by continually thinking about the basis of
Striving towards learning, appreciative discrimination will increase.


He who is disciplined and possesses learning
Will practice the way of bringing contemplation to life


Thus has it been stated over and over again in the Sutras and commentaries.

**There are four logical procedures by which individual defects and qualities are distinguished:

                    1. Awareness of what must be done
                    2. Awareness of relationship
                    3. Awareness of attaining proper validity
                    4. Awareness of the absolute real