AIブッダ 禅 経典データベース

How’s there a legal issue that’s also an accusation? A legal issue arising from an accusation is a legal issue and also an accusation.” Relationship between offenses and legal issues “Are there offenses that are also legal issues arising from an offense? Are there offenses that aren’t also legal issues? Are there legal issues that aren’t also offenses? Are there legal issues that are also offenses? There are offenses that are also legal issues arising from an offense. There are offenses that aren’t also legal issues. There are legal issues that aren’t also offenses. There are legal issues that are also offenses. How’s there an offense that’s also a legal issue arising from an offense? There’s a legal issue arising from an offense because of the five classes of offenses, and there’s a legal issue arising from an offense because of the seven classes of offenses— this is an offense that’s also a legal issue arising from an offense. How’s there an offense that isn’t also a legal issue? The attainment of stream-entry—

this is an attainment/offense that isn’t also a legal issue. How’s there a legal issue that isn’t also an offense? A legal issue arising from business, a legal issue arising from a dispute, a legal issue arising from an accusation— this is a legal issue that isn’t also an offense. How’s there a legal issue that’s also an offense? A legal issue arising from an offense is a legal issue and also an offense.” Relationship between business and legal issues “Is there business that’s also a legal issue arising from business? Is there business that isn’t also a legal issue? Are there legal issues that aren’t also business? Are there legal issues that are also business? There’s business that’s also a legal issue arising from business. There’s business that’s not a legal issue. There are legal issues that aren’t also business. There are legal issues that are also business. How’s there business that’s also a legal issue arising from business?

Whatever is the duty or the business of the Sangha—a legal procedure consisting of getting permission, a legal procedure consisting of one motion, a legal procedure consisting of one motion and one announcement, a legal procedure consisting of one motion and three announcements— this is business that’s also a legal issue arising from business. How’s there business that isn’t also a legal issue? The duty to teacher, the duty to a preceptor, the duty to a co-student, the duty to a co-pupil— this is business that isn’t also a legal issue. How’s there a legal issue that isn’t also business? A legal issue arising from a dispute, a legal issue arising from an accusation, a legal issue arising from an offense— this is a legal issue that isn’t also business. How’s there a legal issue that’s also business? A legal issue arising from business is a legal issue and also business.”

the light disappeared and he was paralyzed with fear, upon which the spirit proclaimed the same verses. And on both occasions the light returned, the darkness disappeared, and his fear subsided. Anāthapiṇḍika then went to the Sītavana, the Cool Grove. Just then the Buddha was doing walking meditation outside, having gotten up early in the morning. When the Buddha saw Anāthapiṇḍika coming, he stepped down from the walking path, sat down on the prepared seat, “Come, Sudatta.” Anāthapiṇḍika thought, “The Buddha is calling me by name!” and glad and joyful he went up to him, bowed down with his head at the Buddha’s feet, and said,

“These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character. If I were to go forth with them, I would be released from this existence as a dragon and quickly become human.” Then, taking on the appearance of a young brahmin, that dragon went to the monks and asked for the going forth. The monks gave him the going forth and the full ordination. Soon afterwards that dragon was sharing a remote dwelling with a certain monk. After getting up early one morning, that monk did walking meditation outside. When the monk had left, the dragon relaxed and fell asleep. As a result, the serpent filled the whole dwelling, its coils even protruding from the windows. Just then that monk decided to go back inside. When he opened the door, he saw the serpent filling the whole dwelling. Terrified, he screamed. Monks came running to and asked him why he was screaming.

It’s very beneficial that such well-known people gain confidence in this spiritual path.” And he granted that area to Prince Jeta. Prince Jeta then had a gatehouse built at that place. But Anāthapiṇḍika had dwellings built in the Jeta Grove, and yards, gatehouses, assembly halls, water-boiling sheds, food-storage huts, restrooms, walking-meditation paths, indoor walking-meditation paths, wells, well houses, saunas, sauna sheds, ponds, and roof-covers. 10. Putting in charge of building work When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Vesālī. When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood. At that time people were doing building work out of respect. And the monks who supervised the building work were respectfully supported with robe-cloth, almsfood, dwellings, and medicinal supplies.

It may happen that a monk who has entered the rains residence hears that a number of nuns in such-and-such a monastery are pursuing schism in the Sangha. ‘Those nuns are not my friends, but we have friends in common. If I speak to my friends, they will tell those nuns what the Buddha has said about schism in the Sangha being a serious matter, and they will ask them not to consent to it. Those nuns will act on what my friends say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence hears

that a number of nuns in such-and-such a monastery have caused a schism in the Sangha. ‘Those nuns are my friends. I must tell them that the Buddha has said that schism in the Sangha is a serious matter, and I must ask them not to consent to it. They will act on what I say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence. It may happen that a monk who has entered the rains residence hears that a number of nuns in such-and-such a monastery have caused a schism in the Sangha. ‘Those nuns are not my friends, but we have friends in common.

If I speak to my friends, they will tell those nuns what the Buddha has said about schism in the Sangha being a serious matter, and they will ask them not to consent to it. Those nuns will act on what my friends say. They will listen and pay careful attention,’ then he should leave. There’s no offense for breaking the rains residence.” 9. Entering the rains residence in a cowherd’s dwelling, etc. On one occasion a certain monk wanted to enter the rains residence in a cowherd’s dwelling. They told the Buddha. “I allow you to enter the rains residence in a cowherd’s dwelling.” The cowherd’s dwelling was moved.

“Is it true, monks, that the monks who are the pupils of the monks from the group of six did this?” “It’s true, sir.” The Buddha rebuked them … “How can they act like this? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “Who, monks, deserves the best seat, the best water, and the best almsfood?” Some monks said, “Those who’ve gone forth from an aristocratic family deserve the best seat, water, and almsfood.”

“Those who’ve gone forth from a brahmin family deserve the best seat, water, and almsfood.” Still others said, “Those who’ve gone forth from a householder family, the experts on the discourses, the experts on the Monastic Law, the expounders of the Teaching, those who obtain the first absorption, those who obtain the second absorption, those who obtain the third absorption, those who obtain the fourth absorption,

“To enter and when, How many, and during the rains; And they did not want, deliberately, To postpone, lay follower. Sick, and mother, father, And brother, then a relative; One staying with the monks, dwelling, And also predatory, creeping animals. And criminals, and demons, And then burned down twice;

“The Buddha has laid down a rule that a person less than twenty years old shouldn’t be given the full ordination. I was ordained twenty years after appearing in the womb. I wonder, have I been ordained or not?” They told the Buddha. “When the mind first appears in the mother’s womb, when the consciousness first manifests, that’s a person’s birth. I allow you to give the full ordination to someone who is twenty years old since appearing in the womb.” 63. The process of full ordination At that time the full ordination had been given to people who had leprosy, abscesses, mild leprosy, tuberculosis, and epilepsy. They told the Buddha.

“Anything that has a beginning has an end.” Soon afterwards Yasa’s mother went up to his stilt house. Not seeing him, she went to her husband and said, “I can’t find your son Yasa.” The merchant then dispatched horsemen to the four directions, while he himself went to the deer park at Isipatana. He saw the imprints of the golden shoes on the ground and he followed along. When the Buddha saw the wealthy merchant coming, he thought, “Why don’t I use my supernormal powers so that the merchant, when he sits down, doesn’t see Yasa seated next to him?” And he did just that. The merchant approached the Buddha and said, “Sir, have you seen Yasa by any chance?”

He 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. And he said to the Buddha, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there— just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.” He was the first person in the world to become a lay follower by means of the triple refuge. While his father was given this teaching, Yasa reviewed what he had already seen and understood, and his mind was freed from the corruptions through letting go. Realizing what had happened,

Then there were seven perfected ones in the world. The going forth of Yasa is finished. The following morning the Buddha robed up, took his bowl and robe, and, with Venerable Yasa as his attendant, went to the house of that merchant where he sat down on the prepared seat. Yasa’s mother and ex-wife approached the Buddha, bowed, and sat down. The Buddha gave them a progressive talk— 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, they experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.” They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha, “Wonderful, sir, wonderful! … We go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept us as lay followers who have gone for refuge for life.” And they were the first women in the world to become lay followers by means of the triple refuge. Yasa’s mother, father, and ex-wife personally served various kinds of fine foods to the Buddha and Yasa. When the Buddha had finished his meal, they sat down. The Buddha then instructed, inspired, and gladdened them with a teaching, before getting up from his seat and leaving. Now Yasa had four friends— Vimala, Subāhu, Puṇṇaji, and Gavampati—

There are these additional allowances: ghee, butter, oil, honey, and syrup.’” The four supports are finished. 65. The four things not to be done On one occasion, the monks gave the full ordination to someone and then departed. The newly ordained monk lagged behind, walking by himself. On the way he met his old wife. “Have you now gone forth?” “It’s difficult for those gone forth to get sex. Come, let’s have intercourse.” He had intercourse with her.

But you tell me to consider it carefully. For the second time, I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.” “For a long time, Sīha, your family has been a wellspring of support for the Jain ascetics. When they come to you, you should still consider giving them almsfood.” “Now I’m even more pleased with you, sir. I had heard that you say that offerings should only be given to you and your disciples, not to anyone else, and only offerings given to you and your disciples are fruitful, not what’s given to others. But in reality you encourage me to give to the Jain ascetics.

who were from the wealthiest merchant families in Benares. When they heard that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness, they said to one another, “This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.” And they went to Yasa and bowed down to him. Yasa then took his four friends to the Buddha. He bowed, sat down, “Sir, these four friends of mine— Vimala, Subāhu, Puṇṇaji, and Gavampati— are from the wealthiest merchant families in Benares. Please instruct them.” The Buddha gave them a progressive talk: on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.