AIブッダ 禅 経典データベース

I have conquered bad qualities, Upaka— that’s why I’m a victor.’ When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left. and said, ‘Reverend, your faculties are so very clear, and your complexion is pure and bright. In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’ I replied to Upaka in verse: ‘I am the champion, the knower of all, unsullied in the midst of all things. I’ve given up all, freed i

“It’s no trouble when good fellows such as yourself are sitting here.” “Well, speak then, student.” “Worthy Gotama, truth is the first thing. “No, worthy Gotama.” “Well, is there even a single tutor of the brahmins, or a tutor’s tutor, or anyone back to the seventh generation of tutors, who says this: ‘I declare the result of these five things after realizing it with my own insight’?” “No, worthy Gotama.” “Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmi

Now, at that time it was the sabbath—the Komudī full moon on the fifteenth day of the fourth month—and the Buddha was sitting in the open surrounded by a Saṅgha of monks. Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them: “This assembly has no chaff, mendicants, it is free of chaff, pure, and consolidated in the core. Such is this Saṅgha of mendicants, such is this assembly! An assembly such as this is worthy of offerings dedicated to the gods, wo

Knowing this, pursue inner pleasure.’ That’s what I said, and this is why I said it. That’s what I said, but why did I say it? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue …

Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. Now at that time Sunakkhatta the Licchavi had recently left this teaching and training. He was telling a crowd in Vesā

For a faithful disciple who is practicing to fathom the Teacher’s instructions, one of two results can be expected: enlightenment in this very life, or if there’s something left over, non-return.” That is what the Buddha said. Then the Buddha, traveling stage by stage in the land of the Kāsis, arrived at a town of the Kāsis named Kīṭāgiri, and stayed there. Now at that time the mendicants who followed Assaji and Punabbasuka were residing at Kīṭāgiri. Why should we give up what is apparent in the

And when the night had passed Prince Bodhi had delicious fresh and cooked foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta, “Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying, ‘Sir, it’s time. The meal is ready.’” “Yes, worthy sir,” Sañjikāputta replied, and he did as he was asked. Traveling stage by stage, I arrived at Varanasi, and went to see the group of f

“No, worthy Gotama.” “So, student, it seems that there is not a single one of the brahmins, Fervor is the second thing. not even anyone back to the seventh generation of tutors, nor even the ancient seers of the brahmins who says: ‘We declare the result of these five things after realizing it with our own insight.’ Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. In the same way, it seem

An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack. For in this Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. There are such mendicants in this Saṅgha.

That’s what I said, but why did I say it? And how does one not neglect wisdom? There are these six elements: the elements of earth, water, fire, air, space, and consciousness. And what is the earth element? The earth element may be interior or exterior. And what is the interior earth element? Anything internal, personal, that’s hard, solid, and appropriated. This includes: head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs

He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there. Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there. S

They’re happy with that, and they’ve got all they wished for. And they glorify themselves and put others down on account of that: ‘I’m the one with possessions, honor, and popularity. These other mendicants are obscure and insignificant.’ They become lazy and slack on account of their possessions, honor, and popularity, not generating enthusiasm or trying to realize those things that are better and finer. … Next, take an individual who has gone forth out of faith from the lay life to homelessnes

Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. You too should abstain from eating at night. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” When they said this, the mendicants who followed Assaji and Punabbasuka said to them, “Reverends, we eat at dusk, at daybreak, and at the wrong time of day. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Since those mendicants were

Yet as I drew closer, the group of five mendicants were unable to stop themselves per their own agreement. Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet. But they still addressed me by name and as ‘reverend’. So I said to them, The Realized One is Perfected, a fully awakened Buddha. Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. By practicing as instruct

Recitation is the fourth thing. Generosity is the fifth thing. These are the five things that the brahmins prescribe for making merit and succeeding in the skillful. What do you say about this?” “Well, student, is there even a single one of the brahmins who says this: ‘I declare the result of these five things after realizing it with my own insight’?”

They’re not happy with that, and haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. They don’t become lazy and slack regarding their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer. They achieve accomplishment in ethics. They’re happy with that, and they’ve got all they wished for.

When they said this, did you really say to them: ‘Reverends, we eat at dusk, at daybreak, and at the wrong time of day. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Why should we give up what is apparent in the present to chase after what takes effect over time? We shall eat at dusk, at daybreak, and at the wrong time of day.’” “Yes, sir.” “Mendicants, have you ever known me to teach the Dhamma like this: no matter what this individual experiences—pleasu

‘The Realized One has not become indulgent …’ ‘Mendicants, don’t address me by name and as “reverend”. But for a third time they said to me, ‘Reverend Gotama … you’ve fallen into indulgence.’ The Realized One is Perfected, a fully awakened Buddha. Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with

to see a venerable such as yourself as one of our spiritual companions! So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it. The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it. ‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’ So the teaching tha

“This ascetic doesn’t really know me or see me when he tells me to come out. Not even the Teacher could recognize me so quickly, so how could a disciple?” Then Moggallāna said to Māra, Not even the Teacher could recognize me so quickly, so how could a disciple?’” “I know you even when you’re like this, Wicked One. Do not think, ‘He doesn’t know me.’ You are Māra the Wicked. And you think, ‘This ascetic doesn’t really know me or see me when he tells me to come out. Then Māra thought,