..續本文上一頁led with revulsion, loathing and disgust for this foul body of mine. However, he in whom mindfulness directed on the body in regard to body (activity) is not present, he could well hit a fellow monk and leave without apology.
"Lord, just as if one were to carry around a bowl of liquid fat that is full of holes and crevices, oozing and dripping; even so, Lord, do I carry along this body that is full of holes and openings, oozing and dripping. However, he in whom mindfulness directed on the body in regard to body (activity) is not present, he could well hit a fellow monk and leave without apology."
Then that (accusing) monk rose from his seat, arranged his upper robe over one shoulder, and with his head on the ground bowed at the feet of the Blessed One, saying: "Lord, an offense has overcome me, in my foolishness, confusion and badness, insofar as I have accused the venerable Saariputta falsely, wrongly and untruthfully. May, Lord, the Blessed One accept my offense as such (and pardon me), so that in future I may restrain myself."
"Truly, monk, an offense has overcome you in your foolishness, confusion and badness, insofar as you have accused the venerable Saariputta falsely, wrongly and untruthfully. But since you have recognized your offense as such and are making amends according to Dhamma, we accept it from you. It means progress in the discipline of the noble one if a monk recognizes his offense, makes amends and restrains himself in the future."
The Blessed One then turned to the venerable Saariputta and said: "Forgive this foolish man, Saariputta, before his head splits into seven pieces on this very spot!"
"I shall forgive him, Lord, if this revered monk asks for my pardon, and he, too, may forgive me."
— AN 9.11
11. SAMIDDHI
(Once the venerable Samiddhi[16] went to see the venerable Saariputta and the latter questioned him as follows:)
"What, Samiddhi, is the (conditioning) basis[17] of the intentions and thoughts[18] that arise in man
" — "Mind-and-body, venerable sir."[19]
"From where derives their variety
" — "From the elements."[20]
"What is their origin
" — "Contact."[21]
"What is their convergence
" — "Feeling"[22]
"What is their high-point
" — "Concentration."[23]
"What is their master
" — "Mindfulness."[24]
"What is their highest
" — "Wisdom."[25]
"What is their essence
" — "Liberation."[26]
"Where do they merge
" — "In the Deathless."[27]
(In the original text, the venerable Saariputta repeats these questions and answers, and concludes:)
"Well spoken, Samiddhi, well spoken! You have answered well the various questions put to you. But do not pride yourself on that account!"[28]
— AN 9.14
12. ROOTED IN CRAVING
"Monks, I shall teach nine things rooted in craving.[29] Listen and pay heed to what I say.
"What are the nine things rooted in craving
Because of craving, there is pursuit; because of pursuit, there is acquisition; because of acquisition, there is decision[30]; because of decision there is desire and lust[31]; because of desire and lust, there is (selfish) tenacity[32]; because of (selfish) tenacity, there is possessiveness; because of possessiveness, there is avarice; because of avarice, there is (concern for) protection; and for the sake of protection, there is the seizing of cudgels and weapons, there is quarrel, strife, dissension and offensive talk, and there are slander and lies; such evil and unwholesome things may appear.
"These are the nine things rooted in craving."[33]
— AN 9.23
Notes
1.
At a monastery erected there.
2.
Ekakamhaa taava; The Burmese Sangayana ed. has ekakamhi, "I am alone here."
3.
Comy.: The Master said this to soften Meghiya”s heart, thinking, "If he goes there and is not successful with his task, he will not be discouraged, but will return here out …
《Anguttara Nikaya:The Discourse Collection in Numerical Order》全文未完，請進入下頁繼續閱讀…