..续本文上一页lity as it is.
For one who knows and sees reality as it is, there is no need for an act of will: "May I feel revulsion and dispassion (towards conditioned reality)!"; it is natural for one who knows and sees reality as it is, that he will feel revulsion and dispassion (towards it).
For one who feels revulsion and dispassion, there is no need for an act of will: "May I realize the knowledge and vision of deliverance!"; it is natural for one who feels revulsion and dispassion (towards conditioned reality), that he will realize the knowledge and vision of deliverance.
Thus, monks, revulsion and dispassion have knowledge and vision of deliverance as their benefit and reward... (continued in conformity with the above, up to)... thus good moral habits have non-remorse as their benefit and reward.
In that way, monks, these qualities are integrated with the other qualities;[9] and in that way these qualities bring other qualities to perfection, for going from the here to the beyond (of conditioned reality).[10]
— AN 10.2
15. MEDITATIVE EXPERIENCE OF NIBBAANA (I)
Once the venerable Aananda approached the Blessed One and asked:
"Can it be, Lord, that a monk attains to such concentration of mind that in earth[11] he is not conscious of earth,[12] nor in water is he conscious of water, nor in fire... wind... the realms of infinite space... of infinite consciousness... of nothingness... of neither perception nor non-perception is he conscious of all these; nor is he conscious of this world or a world beyond[13] — but yet he is conscious
"[14]
"Yes, Aananda, there can be such a concentration of mind."
(The preceding is repeated in full, in the original text.)
"But how, Lord, can a monk attain to such a concentration of mind
"
"Herein, Aananda, the monk is thus conscious: ”This is the peaceful, this is the best, namely, the stilling of all (kamma) formations, the forsaking of all substrata (of rebirth), the elimination of craving, detachment, cessation, Nibbaana.” In that way, Aananda, a monk may attain to such a concentration of mind."[15]
— AN 10.6
16. MEDITATIVE EXPERIENCE OF NIBBAANA (II)
Once the venerable Aananda approached the venerable Saariputta and asked:
"Can it be, brother Saariputta, that a monk attains to such a concentration of mind that in earth he is not conscious of earth... (as in §15)... nor is he conscious of this world or a world beyond — but yet he is conscious
"
"Yes, brother Aananda, there can be such a concentration of mind."
"But how, brother Saariputta, can a monk attain to such a concentration
"
"Once, brother Aananda, I lived here in this Saavatthii, in the Dark Forest. There I attained to such a concentration of mind that in earth I was not conscious of earth... (as above)... nor was I conscious of this world or a world beyond — and yet I was conscious."
"But what was the venerable Saariputta conscious of on that occasion
"
"”Nibbaana is cessation of becoming, Nibbaana is cessation of becoming”[16] — one perception of that arose in me and another perception of it ceased. Just as, brother Aananda, from a fire of faggots one flame arises and another flame ceases, even so, brother, one perception of Nibbaana as being the cessation of becoming arose and another perception of it ceased. On that occasion, brother, I consciously perceived that ”Nibbaana is the cessation of becoming.”"
— AN 10.7
17. THE BUDDHA”S LION”S ROAR (THE TEN POWERS OF A TATHAAGATA)
"Monks, the lion, king of beasts, comes forth from his lair in the evening. Having come forth from his lair, he stretches himself. He then surveys the four directions all around. Having done so, he sounds thrice the lion”s roar. And why
(He does so with the thought:) ”May I not cause the death of small creatures that have gone astray!”
"”The …
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