AIブッダ 禅 経典データベース

of one who’s renounced the training, of one who’s committed the worst kind of offense, of one who’s insane, of one who’s deranged, of one who’s overwhelmed by pain, of one who’s been ejected for not recognizing an offense, of one who’s been ejected for not making amends for an offense, of one who’s been ejected for not giving up a bad view, of a <i lang='pi' translate='no'>paṇḍaka</i>, of a fake monk,

“Kassapa, you’re the leader and chief of five hundred dreadlocked ascetics. Tell them first, so that they may take appropriate action.” Uruvelā Kassapa then went to those ascetics and said, “I wish to practice the spiritual life under the Great Ascetic. Please do whatever you think is appropriate.” “Sir, we’ve had confidence in the Great Ascetic for a long time. If you are to practice the spiritual life under him, so will all of us.” Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said, “Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” The Buddha said, “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” And that was the full ordination of those venerables.

Insane, deranged, pain. Not recognizing, not making amends, He has just that view; <i lang='pi' translate='no'>Paṇḍako</i>, fake, and monastic of another religion, Animal, mother, paternal. A killer, and also a rapist, Schismatic, blood, hermaphrodite; Just the Sangha is the owner. Took elsewhere, anxious, And it decayed, woolen cloth;

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” And that was the full ordination of those venerables. Gayā Kassapa saw those things being carried away by the water, and he thought, “I hope my brothers are okay.” He dispatched his ascetics, saying, “Go and check on my brothers.” Together with the two hundred ascetics he then went to Uruvelā Kassapa and said, “Is this better, Kassapa?” “Yes, this is better.” Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said,

“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” The Buddha said, “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” And that was the full ordination of those venerables. By an act of supernormal determination the Buddha stopped five hundred logs from being split before splitting them; he stopped fires from being lit before lighting them; he stopped them from being extinguished before extinguishing them; and he manifested five hundred pans with hot coals. In this way, there were three and a half thousand wonders. After staying at Uruvelā for as long as he liked, the Buddha went to Gayāsīsa together with that large sangha of one thousand monks, all of them previously dreadlocked ascetics,

and they stayed there. Then the Buddha addressed the monks: “Everything is burning. What is that everything that is burning? The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. Whatever feeling arises because of eye contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say. The ear is burning. Sounds are burning. Ear consciousness is burning. Ear contact is burning. Whatever feeling arises because of ear contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

The nose is burning. Smells are burning. Nose consciousness is burning. Nose contact is burning. Whatever feeling arises because of nose contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say. The tongue is burning. Tastes are burning. Tongue consciousness is burning. Tongue contact is burning. Whatever feeling arises because of tongue contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say. The body is burning. Touches are burning. Body consciousness is burning. Body contact is burning. Whatever feeling arises because of body contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say. The mind is burning. Mental phenomena are burning. Mind consciousness is burning. Mind contact is burning. Whatever feeling arises because of mind contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say. When they see this, the learned noble disciple is repelled by the eye, repelled by sights, repelled by eye consciousness, repelled by eye contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of eye contact. They are repelled by the ear, repelled by sounds, repelled by ear consciousness, repelled by ear contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of ear contact. They are repelled by the nose, repelled by smells, repelled by nose consciousness, repelled by nose contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of nose contact. They are repelled by the tongue, repelled by tastes, repelled by tongue consciousness, repelled by tongue contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of tongue contact. They are repelled by the body, repelled by touches, repelled by body consciousness, repelled by body contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of body contact. They are repelled by the mind, repelled by mental phenomena, repelled by mind consciousness, repelled by mind contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of mind contact. 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.”

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while they were sitting right there, one hundred and ten thousand of those brahmin householders headed by Bimbisāra experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” The remaining ten thousand declared themselves as lay followers. King Bimbisāra had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha, “Sir, when I was a prince, I had five wishes, and they have now been fulfilled. When I was a prince, I thought,

The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation is overwhelmed by pain. For one who’s overwhelmed by pain, the probation is suspended. If he recovers, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation is ejected for not recognizing an offense. For one who’s ejected, the probation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation is ejected for not making amends for an offense.

The probation that was given is valid. The probation he’s already undertaken is valid. And he’s to be sent back to the beginning. It may be that a monk deserving to be sent back to the beginning becomes a novice monk, becomes deranged, is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the sending back to the beginning is suspended. If he’s readmitted, he continues the previous probationary process right away.

The probation that was given is valid. The probation he’s already undertaken is valid. And he’s to be sent back to the beginning.” “It may be that a monk deserving the trial period disrobes. For one who’s disrobed, the giving of the trial period is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. And he’s to be given the trial period. It may be that a monk deserving the trial period becomes a novice monk, becomes deranged, is overwhelmed by pain,

The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk undertaking the trial period becomes a novice monk, becomes deranged, is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the trial period is suspended. If he’s readmitted, he continues the previous probationary process right away.

Gone beyond any kind of existence, Happy, free from fear and sorrow— Even the gods are unable to see them.” 2. The account of Devadatta When the Buddha had stayed at Anupiyā for as long as he liked, he set out wandering toward Kosambī. When he eventually arrived, he stayed in Ghosita’s Monastery. Then, while reflecting in private, Devadatta thought, “Who might I inspire to have confidence in me, so that I’d get much material support and honor?” And it occurred to him,

“Anything that has a beginning has an end.” “Now this is the truth, even just this much— The sorrowless state that you have penetrated, Unseen and neglected For innumerable eons.” Then the wanderer Sāriputta went to the wanderer Moggallāna. When Moggallāna saw him coming, he said to Sāriputta, “Your senses are clear and your skin is pure and bright. You haven’t attained freedom from death, have you?” “But how did it happen?”

is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the rehabilitation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s undertaken is valid. And he’s to be rehabilitated.” The group of forty is finished.

Sāriputta told him everything up to and including the teaching given by Assaji. When he had heard this teaching, Moggallāna experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” “Now this is the truth, even just this much— The sorrowless state that you have penetrated, Unseen and neglected For innumerable eons.” Moggallāna said to Sāriputta, “Let’s go to the Buddha. He’s our teacher.” “But these two hundred and fifty wanderers look to us for support. We must tell them first, so that they may take appropriate action.”

They will be an excellent pair, My most eminent disciples.” Sāriputta and Moggallāna approached the Buddha, bowed down with their heads at his feet, and said, “Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” The Buddha said, “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” That was the full ordination of those venerables. The going forth of the well-known At that time many well-known gentlemen from Magadha were practicing the spiritual life under the Buddha. People complained and criticized him,

He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. “It may be that a monk commits a number of unconcealed offenses entailing suspension and then becomes a novice monk … goes insane … becomes deranged … (to be expanded as above) … is overwhelmed by pain … both concealed and unconcealed … he’s aware of some of them, but not others … he remembers some of them, but not others … he’s sure of some of them, but unsure of others.

He conceals the offenses he’s sure of, but not those he’s unsure of. He then becomes overwhelmed by pain. Having recovered and having become sure of all of them, he conceals none of them. … having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. … having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. … having become sure of all of them, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.”