..续本文上一页Comy., however, this refers to thoughts that have attained to the essence or core, namely, liberation by the fruition stages of emancipation (phala-vimutti).
27.
Amata: Nibbaana.
28.
See also §23 (AN 10.58).
29.
Tan.haa-muulaka-dhammaa.
30.
Vinicchaya. This refers to thoughts of deciding (Comy., vitakka-vinicchaya) on the utilization or value of what has been acquired; whether it should be used or stored, etc.
31.
Chanda-raaga. According to Comy., this refers here to a weaker degree of desire caused by unwholesome thoughts arising from the thought-of object. This weaker desire is intensified at the next stage.
32.
Ajjhosaana. Comy.: the strong insistence on "I" and "mine."
33.
They are also mentioned in DN 15, Mahaanidaana Sutta.
The Book of the Tens
13. THE BENEFITS OF MORAL HABITS
Once the Blessed One lived at Saavatthi, in the Jeta Grove, in Anaathapin.d.ika”s monastery. At that time, the venerable Aananda approached the Blessed One and asked:
"What, Lord, is the benefit of good moral habits,[1] what is their reward
" — "Non-remorse, Aananda, is the benefit and reward of good moral habits."
"And what, Lord, is the benefit and reward of non-remorse
" — "Gladness, Aananda."
"And what, Lord, is the benefit and reward of gladness
" — "(Deep inner) joy (piiti)." "And what, Lord, is the benefit and reward of (deep inner) joy
" — "Tranquillity." "And what, Lord, is the benefit and reward of tranquillity
" — "Happiness." "And what, Lord, is the benefit and reward of happiness
" — "Concentration of the mind." "And what, Lord, is the benefit and reward of concentration
" — "Realistic knowledge and vision."[2]
"And what, Lord, is the benefit and reward of realistic knowledge and vision
" — "Revulsion[3] and dispassion."[4]
"And what, Lord, is the benefit and reward of revulsion and dispassion
" — "The knowledge and vision of deliverance.[5]
"Hence, Aananda, good moral habits have non-remorse as their benefit and reward; non-remorse has gladness as its benefit and reward; gladness has (deep inner) joy as its benefit and reward; joy has tranquillity as its benefit and reward; tranquillity has happiness as its benefit and reward; happiness has concentration of the mind as its benefit and reward; concentration has realistic knowledge and vision as its benefit and reward; realistic knowledge and vision has revulsion and dispassion as its benefit and reward; revulsion and dispassion have the knowledge and vision of deliverance as their benefit and reward. In this way, Aananda, good moral habits lead step by step to the highest."
— AN 10.1
14. LAWFULNESS OF PROGRESS
For one who is virtuous and endowed with virtue, there is no need for an act of will:[6] "May non-remorse arise in me!"; it is natural,[7] monks, that non-remorse will arise in one who is virtuous.
For one free of remorse, there is no need for an act of will: "May gladness arise in me!"; it is natural that gladness will arise in one who is free from remorse.
For one who is glad (at heart), there is no need for an act of will: "May (deep inner) joy arise in me!"; it is natural for one glad (at heart) that joy arises in him.
For one who has a (deep inner) joy, there is no need for an act of will: "May my body be tranquil!";[8] it is natural for one of joyful mind that his body will be tranquil.
For one of tranquil body, there is no need for an act of will: "May I feel happiness!"; it is natural for one who is tranquil that he will feel happiness.
For one who is happy, there is no need for an act of will: "May my mind be concentrated!"; it is natural for one who is happy that his mind will be concentrated.
For one who is concentrated, there is no need for an act of will: "May I know and see reality as it is!"; it is natural for a concentrated mind to know and see rea…
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