..续本文上一页e that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: ”This is peace, this is exquisite — the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.”
"Staying right there, he reaches the ending of the mental effluents. Or, if not, then — through this very dhamma-passion, this very dhamma-delight, and from the total wasting away of the first five of the Fetters [self-identity views, grasping at precepts & practices, uncertainty, sensual passion, and resistance] — he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world.
"”I tell you, the ending of the effluents depends on the first jhana.” Thus was it said, and in reference to this was it said.
(Similarly with the other levels of jhana up through the dimension of nothingness.)
"Thus, as far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two spheres — the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of feeling & perception — I tell you that they are to be rightly explained by those monks who are meditators, skilled in attaining, skilled in attaining & emerging, who have attained & emerged in dependence on them."
— AN 9.36
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§ 1.8. "[On attaining the fourth level of jhana] there remains only equanimity: pure & bright, pliant, malleable & luminous. Just as if a skilled goldsmith or goldsmith”s apprentice were to prepare a furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in the crucible. He would blow on it periodically, sprinkle water on it periodically, examine it periodically, so that the gold would become refined, well-refined, thoroughly refined, flawless, free from dross, pliant, malleable & luminous. Then whatever sort of ornament he had in mind — whether a belt, an earring, a necklace, or a gold chain — it would serve his purpose. In the same way, there remains only equanimity: pure & bright, pliant, malleable & luminous. He [the meditator] discerns that ”If I were to direct equanimity as pure & bright as this toward the dimension of the infinitude of space, I would develop the mind along those lines, and thus this equanimity of mine — thus supported, thus sustained — would last for a long time. (Similarly with the remaining formless states.)”
"He discerns that ”If I were to direct equanimity as pure & bright as this toward the dimension of the infinitude of space and to develop the mind along those lines, that would be fabricated. (Similarly with the remaining formless states.)” He neither fabricates nor wills for the sake of becoming or un-becoming. This being the case, he is not sustained by anything in the world (does not cling to anything in the world). Unsustained, he is not agitated. Unagitated, he is totally unbound right within. He discerns that ”Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.”"
— MN 140
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2. Being Unfettered
§ 2.1. "There are these ten fetters. Which ten
Five lower fetters & five higher fetters. And which are the five lower fetters
Self-identity views, uncertainty, grasping at precepts & practices, sensual desire, and ill will. These are the five lo…
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