..續本文上一頁e,[37] and he will have no aversion against the cessation of existence.[38] There are, indeed, those who have such a view. But even for them, change takes place, transformation takes place.
"When seeing this, monks, a well-taught noble disciple is repelled by it; being repelled, he becomes disenchanted about the highest, not to speak of what is low.
"Monks, there are some recluses and brahmans who teach an ”ultimate purification.”[39] Those who teach an ”ultimate purification,” regard it as the highest if, after transcending the sphere of nothingness, one enters into and dwells in the sphere of neither-perception-nor-non-perception. They teach their doctrine for the direct knowledge and realization of that. There, indeed, those who thus teach. But even for them, change takes place, transformation takes place.
"When seeing this, monks, a well-taught noble disciple is repelled by it; being repelled, he becomes disenchanted about the highest, not to speak of what is low.
"Monks, there are some recluses and brahmans who teach the highest Nibbaana during lifetime.[40] To those who teach the highest Nibbaana during lifetime, the highest is the liberation-without-clinging,[41] (attained) after seeing the six bases of contact[42] as they really are, namely, their arising and ending, the enjoyment and misery in them, and the escape from them.
"And though I teach and proclaim thus, some recluses and brahmans wrongly and falsely, contrary to truth and fact, misrepresent me thus: ”The recluse Gotama does not teach the full penetration of sensual things,[43] nor of the fine-material states,[44] nor of the feelings.” But, monks, I do teach the full penetration of sensual things[45] of the fine-material states[46] and of feelings.[47] And being stilled, serene and cooled (of passions) even during lifetime, I proclaim the perfect Nibbaana that is free of any clinging."[48]
— AN 10.29
20. KING PASENADI”S HOMAGE TO THE BUDDHA KING PASENADI”S HOMAGE TO THE BUDDHA
Once, the Blessed One lived at Saavatthi, in the Jeta Grove, in Anaathapi.n.dika”s monastery. At that time the Kosala king Pasenadi had returned from a sham battle,[49] having been victorious and having achieved his purpose. The king, then, set out in the direction of the monastery. As far as the cart road went, he rode by chariot; then he alighted from it and entered the monastery on foot.
At that time, a number of monks were walking up and down in the open. The king approached them and asked: "Where, your reverences, is the Blessed One staying now, the Holy One, fully enlightened
"
"He is staying in the lodging there, great king, where the door is shut. You may go there quietly and without haste. Then enter the veranda, clear your throat and knock with the door bar. The Blessed One will open the door for you."
The king did as he was told, entered the veranda, cleared his throat and knocked with the door bar. The Blessed One opened the door and the king went in. Bending low before the Blessed One, with his head on the ground, he kissed the Blessed One”s feet, embracing them with his hands. Then he announced his name: "I am Pasenadi, Lord, the Kosala king. I am Pasenadi, Lord, the Kosala king."
"But, great king, what reason do you see for showing to this body such profound humility and offering it such loving devotion
"
"To express my grateful thanks, Lord; for that reason do I show to the Blessed One such profound humility and offer to him my loving devotion.
"For the Blessed One, Lord, lives for the welfare of many folk, for the happiness of many folk; because a great many people have been established by him in the holy method (of the Teaching), namely, in noble and beneficial principles. It is for this reason, Lord, that I show to the Blessed One such profound humility an…
《Anguttara Nikaya:The Discourse Collection in Numerical Order》全文未完，請進入下頁繼續閱讀…