AIブッダ 禅 経典データベース

This is the proper conduct of a preceptor toward his student.” The second section for recitation is finished. 13. Discussion of the proper conduct toward a teacher At that time the pupils were not conducting themselves properly toward their teachers. The monks of few desires complained and criticized them, “How can the pupils not conduct themselves properly toward their teachers?” They told the Buddha. … “Is it true, monks, that the pupils are not conducting themselves properly toward their teachers?” “It’s true, sir.” … After rebuking them …

having sexual intercourse; accepting gold, silver, or money; and making a living through wrong livelihood.’ Having said this, the Teacher added: ‘Defiled by desire and ill will, Some monastics and brahmins, Those hindered by delusion, Delight in what seems lovely. Some monastics and brahmins, Deluded, they drink alcohol,

This too is very hard for them to see: the stilling of all intentional activities, the giving up of all ownership, the stopping of craving, fading away, ending, extinguishment. If I were to teach this truth, others would not understand, and that would be wearying and troublesome for me.” And spontaneously, these verses never heard before occurred to the Buddha: “What I’ve discovered with difficulty, There’s no point in making it known. For those overcome by sensual desire and ill will, This truth is hard to understand. Those who are excited by sensual desire, Obstructed by a mass of darkness, Won’t see what goes against the stream,

Enveloped in darkness, Slaves to craving that leads them on, Filling the dreaded cemeteries, They receive another life.’ It’s by speaking like this, it seems, that I’m abusing and reviling the venerable lay followers who have faith and confidence, and that I’m destroying their confidence. At another time when the Buddha was staying at Rājagaha in the Bamboo Grove, the royal court was seated together in the royal compound, having the following conversation, ‘Gold, silver, and money are allowable for the Sakyan monastics; and receive gold, silver, and money.’ On that occasion the chief Maṇicūlaka was sitting in that gathering.

Don’t be afraid of him. We’ll take your side.” Because of that, new quarrels started and existing quarrels became worse. The monks of few desires complained and criticized them, “How can the monks Paṇḍuka and Lohitaka act like this?” They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monks Paṇḍuka and Lohitaka are acting like this?” “It’s true, sir.” The Buddha rebuked them,

“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can they act like this, causing new quarrels to start and existing quarrels to become worse? This will affect people’s confidence, and cause some to lose it.” The Buddha then spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks: “Well then, monks, the Sangha should do a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. And this is how it should be done. First you should accuse the monks Paṇḍuka and Lohitaka. They should then be reminded of what they’ve done, before they’re charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.

12. An offense of wrong conduct for agreeing On one occasion Venerable Upananda the Sakyan had agreed to spend the first rains residence at the invitation of King Pasenadi of Kosala. As he was going to the monastery provided by the king, he saw two monasteries with much robe-cloth. “Why don’t I spend the rains residence in these two monasteries? That way I’ll get much robe-cloth.” And he spent the rains residence in those two monasteries. King Pasenadi complained and criticized him, “How could Upananda agree to spend the rains residence in my monastery, but then break his word? Hasn’t the Buddha in many ways criticized lying and praised truthfulness?” The monks heard the king’s complaints,

and the monks of few desires complained and criticized Upananda, “How could Upananda act like this?” And they told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned Upananda: “Is it true that you acted like this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you agree to spend the rains residence at the invitation of King Pasenadi, but then break your word? Haven’t I criticized lying in many ways and praised truthfulness? This will affect people’s confidence …”

The Buddha replied to Upaka in verse: “I’m the victor, the knower of all. Abandoning all, I’m not soiled by anything. Through my own insight, I’m freed by the ending of craving— So who should I refer to as a teacher? I have no teacher; No-one like me exists. In the world with its gods, I have no equal. For I’m the Perfected One,

enter the village, go to the charnel ground, or leave for another region. If his teacher is sick, he should nurse him for as long as he lives or wait until he has recovered. This is the proper conduct of a pupil toward his teacher.” 14. Discussion of the proper conduct toward a pupil At that time the teachers were not conducting themselves properly toward their pupils. The monks of few desires complained and criticized them, “How can the teachers not conduct themselves properly toward their pupils?” They told the Buddha.

And this is noble truth of suffering: birth is suffering, old age is suffering, sickness is suffering, death is suffering, association with what is disliked is suffering, separation from what is liked is suffering, not getting what you want is suffering. In brief, the five aspects of existence affected by grasping are suffering. And this is noble truth of the origin of suffering: the craving that leads to rebirth, that comes with delight and sensual desire, ever delighting in this and that, that is, craving for worldly pleasures, craving for existence, and craving for non-existence. And this is noble truth of the end of suffering: the full fading away and ending of that very craving; giving it up, relinquishing it, releasing it, letting it go. And this is noble truth of the path leading to the end of suffering: just this noble eightfold path,

There was an uproar in the dining hall. That official then complained and criticized him, “How can the Sakyan monastics arrive late and make the nearest monk get up in the middle of his meal? There was an uproar in the dining hall. It’s impossible to eat as much as you like when you’re not seated.” The monks heard the complaints of that official, and the monks of few desires complained and criticized Upananda, “How could he act like this?” They told the Buddha what had happened. “Is it true, Upananda, that you acted like this?”

Rains residence out in the open, And without a dwelling; Charnel house, and under a sunshade, And they entered in a large earthenware pot. Agreement, having agreed, And observance days outside; Should be understood according to the same method. He departs without business, And the same with business; And two or three days, and again,

In addition, the monks regularly gave him probation, sent him back to the beginning, gave him trial periods, and rehabilitated him. The monks of few desires complained and criticized him, “How can Venerable Seyyasaka go on like this?” They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monk Seyyasaka goes on like this?” “It’s true, sir.” The Buddha rebuked him, “It’s not suitable for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can he be ignorant and incompetent, often committing offenses, and lacking in boundaries?

“But if it’s only you, why do you reserve two dwellings?” “I’ll give up this one and take the one at Sāvatthī.” The monks of few desires complained and criticized him, “How could Upananda reserve two dwellings for himself?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “Is it true, Upananda, that you did this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you reserve two dwellings for yourself?

Being repelled, they become desireless. Because they are desireless, they are freed. When they are freed, they know they are freed. They understand that birth has come to an end, that the spiritual life has been fulfilled, that the job has been done, that there is no further state of existence.” This is what the Buddha said. The monks from the group of five were pleased and they rejoiced in the Buddha’s exposition. And while this exposition was being spoken to the monks from the group of five, their minds were freed from the corruptions through letting go. Then there were six perfected ones in the world. The account of the group of five is finished. The first section for recitation is finished. 7. The account of the going forth

Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’” Soon afterwards the monks from the group of six remained seated while the senior monks were inviting correction, squatting on their heels. The monks of few desires complained and criticized them,

“So you’ve given away the dwellings belonging to the Sangha?” The monks of few desires complained and criticized them, “How could they give away the dwellings belonging to the Sangha?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that they did this?” “It’s true, sir.” The Buddha rebuked them, “How could those foolish men give away dwellings belonging to the Sangha? This will affect people’s confidence …” After rebuking them …

And lifted, laugh loudly; Not noisy, three swaying, Hands on hips, covering the head, squatting on the heels. First, seat, leftovers, Drinking water, washing water; The last may eat if he desires, Should discard, should put away. Should put away, should sweep, Empty, hollow, he should fill; Hand signal, he should not break into speech,

that I’m an annihilationist, that I teach for the sake of annihilation, and that I train my disciples in that. What’s that way? I teach the annihilation of sensual desire, ill will, and confusion. I teach the annihilation of the various kinds of bad and unwholesome qualities. There’s a way one could rightly say of me that I’m disgusting, that I teach for the sake of disgust, and that I train my disciples in that. What’s that way? I am disgusted by misconduct by body, speech, and mind. I am disgusted by the various kinds of bad and unwholesome qualities. There’s a way one could rightly say of me that I’m an exterminator, that I teach for the sake of extermination, and that I train my disciples in that. What’s that way? I teach the extermination of sensual desire, ill will, and confusion,