AIブッダ 禅 経典データベース

An impure teaching appeared, conceived by defiled people. Open this door to the freedom from death! Let them hear the Teaching, discovered by the Pure One. Just as one standing on a rocky mountain top Would see the people all around, Just so, All-seeing Wise One, Ascend the temple of the Truth. Being rid of sorrow, look upon the people, Sunk in grief, overcome by birth and old age. Stand up, Victorious Hero!

At one time monks entered the rains residence without a dwelling. They suffered in the cold and the heat. “You shouldn’t enter the rains residence without a dwelling. If you do, you commit an offense of wrong conduct.” At one time monks entered the rains residence in a charnel house. People complained and criticized them, “They’re just like undertakers.” “You shouldn’t enter the rains residence in a charnel house. If you do, you commit an offense of wrong conduct.” At one time monks entered the rains residence under a sunshade.

At that time, the monks who had completed the rainy-season residence left before the robe-cloth was offered. They disrobed, died, admitted to being novice monks, admitted to having renounced the training, admitted to having committed the worst kind of offense, admitted to being insane, admitted to being deranged, admitted to being overwhelmed by pain, admitted to having been ejected for not recognizing an offense, admitted to having been ejected for not making amends for an offense, admitted to having been ejected for not giving up a bad view, admitted to being <i lang='pi' translate='no'>paṇḍakas</i>, admitted to being fake monks, admitted to having previously left to join the monastics of another religion, admitted to being animals, admitted to being matricides, admitted to being patricides, admitted to being murderers of a perfected one, admitted to having raped a nun, admitted to having caused a schism in the Sangha, admitted to having caused the Buddha to bleed, or admitted to being a hermaphrodite before the robe-cloth was offered. They told the Buddha. “It may be that a monk who’s completed the rains residence leaves before the robe-cloth is offered. If there’s anyone suitable to receive it, it should be given. It may be that a monk who’s completed the rains residence disrobes, dies, admits to being a novice monk, admits to having renounced the training, or admits to having committed the worst kind of offense before the robe-cloth is offered. Then the Sangha becomes the owner of that robe-cloth. It may be that a monk who’s completed the rains residence admits to being insane, to being deranged, to being overwhelmed by pain, to having been ejected for not recognizing an offense, to having been ejected for not making amends for an offense, or to having been ejected for not giving up a bad view before the robe-cloth is offered. If there’s anyone suitable to receive it, it should be given. It may be that a monk who’s completed the rains residence admits to being a <i lang='pi' translate='no'>paṇḍaka</i>, to being a fake monk, to having previously left to join the monastics of another religion, to being an animal, to being a matricide, to being a patricide, to being a murderer of a perfected one, to having raped a nun, to having caused a schism in the Sangha, to having caused the Buddha to bleed, or to being a hermaphrodite before the robe-cloth is offered. Then the Sangha becomes the owner of that robe-cloth. It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence leaves. If there’s anyone suitable to receive the robe-cloth, it should be given. It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence disrobes, dies, admits to being a novice monk, admits to having renounced the training, or admits to having committed the worst kind of offense. Then the Sangha becomes the owner of that robe-cloth. It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence admits to being insane, to being deranged, to being overwhelmed by pain, to having been ejected for not recognizing an offense, to having been ejected for not making amends for an offense, or to having been ejected for not giving up a bad view. If there’s anyone suitable to receive the robe-cloth, it should be given. It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence admits to being a <i lang='pi' translate='no'>paṇḍaka</i>, to being a fake monk, to having previously left to join the monastics of another religion, to being an animal, to being a matricide, to being a patricide, to being a murderer of a perfected one, to having raped a nun, to having caused a schism in the Sangha, to having caused the Buddha to bleed, or to being a hermaphrodite. Then the Sangha becomes the owner of that robe-cloth.”

the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of resolution through recollection. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.” Resolution because of past insanity “Is it possible that a legal issue arising from an accusation should be settled not by resolution through recollection or by further penalty, by resolution face-to-face and by resolution because of past insanity? It may be that a monk is insane and suffering from psychosis. Because of that, he does and says many things unworthy of a monastic. Monks accuse him of an offense, saying,

‘Venerable, do you remember committing such-and-such an offense?’ ‘I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.’ But they still accuse him in the same way. If he’s no longer insane, that monk should be granted resolution because of past insanity. And it should be granted like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms,

‘Venerables, I’ve been insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. Monks accused me of an offense, saying, “Venerable, do you remember committing such-and-such an offense?” “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they still accused me in the same way.

Because I’m no longer insane, I ask the Sangha for resolution because of past insanity.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. Monks accused him of an offense, saying, “Venerable, do you remember committing such-and-such an offense?” “I was insane and suffering from psychosis.

Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they still accused him in the same way. Because he’s no longer insane, he’s asking the Sangha for resolution because of past insanity. If the Sangha is ready, it should grant monk so-and-so resolution because of past insanity. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so has been insane and suffering from psychosis.

He should give to them, The upright ones. They will give him the Teaching For removing all suffering; And understanding this Teaching in this very life, He attains extinguishment, free of corruptions.” The Buddha then got up from his seat and left. 16. Reservation of seats, etc. On one occasion a certain government official who was an Ājīvaka disciple was offering a meal to the Sangha. Arriving late, Venerable Upananda the Sakyan made the nearest monk get up before he had finished his meal.

Because of that, he did and said many things unworthy of a monastic. Monks accused him of an offense, saying, “Venerable, do you remember committing such-and-such an offense?” “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they still accused him in the same way. Because he’s no longer insane, he’s asking the Sangha for resolution because of past insanity.

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 his mind was 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 he was sitting right there, Belaṭṭha Kaccāna experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” 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. He then 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.”

In that instant the news spread as far as the world of the supreme beings. Ten thousand solar systems shook and trembled. And there appeared in the world an immeasurable and glorious radiance, surpassing the splendor of the gods. Then the Buddha uttered a heartfelt exclamation: “Koṇḍañña has understood! Indeed, Koṇḍañña has understood!” That’s how Koṇḍañña got the name “Aññāsikoṇḍañña”, “Koṇḍañña who has understood.” Aññāsikoṇḍañña 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, I wish to receive the going forth in your presence. I wish to receive the full ordination.” The Buddha replied, “Come, monk. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

That was the full ordination of that venerable. The Buddha then instructed and taught the rest of the monks. While they were being instructed and taught, Venerable Vappa and Venerable Bhaddiya 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. They then said to the Buddha, “Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” The Buddha replied, “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. Living on the food brought to him, the Buddha then instructed and taught the remaining monks.

The six of them lived on the almsfood brought by three. While they were being instructed and taught, Venerable Mahānāma and Venerable Assaji 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. They then said to the Buddha, “Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” The Buddha replied, “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. Then the Buddha addressed the group of five: “Form is not your essence.

For if form were your essence, it would not lead to suffering, and you could make it be like this and not be like that. But because form is not your essence, it leads to suffering, and you can’t make it be like this and not be like that. Feeling is not your essence. For if feeling were your essence, it would not lead to suffering, and you could make it be like this and not be like that. But because feeling is not your essence, it leads to suffering, and you can’t make it be like this and not be like that. Perception is not your essence.

For if perception were your essence, it would not lead to suffering, and you could make it be like this and not be like that. But because perception is not your essence, it leads to suffering, and you can’t make it be like this and not be like that. Intentional activities are not your essence. For if intentional activities were your essence, they would not lead to suffering, and you could make them be like this and not be like that. But because intentional activities are not your essence, they lead to suffering, and you can’t make them be like this and not be like that. Consciousness is not your essence.

For if consciousness were your essence, it would not lead to suffering, and you could make it be like this and not be like that. But because consciousness is not your essence, it leads to suffering, and you can’t make it be like this and not be like that. What do you think, monks: is form permanent or impermanent?”— “Impermanent, sir.”— “Is what is impermanent suffering or happiness?”— “Suffering.”— “And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this: ‘This is mine, I am this, this is my essence?’”—

“Definitely not.” “What do you think: is feeling permanent or impermanent?”— “Impermanent.”— “Is what is impermanent suffering or happiness?”— “Suffering.”— “And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this: ‘This is mine, I am this, this is my essence?’”— “Definitely not.” “What do you think: is perception permanent or impermanent?”— “Impermanent.”—

“Is what is impermanent suffering or happiness?”— “Suffering.”— “And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this: ‘This is mine, I am this, this is my essence?’”— “Definitely not.” “What do you think: are intentional activities permanent or impermanent?”— “Impermanent.”— “Is what is impermanent suffering or happiness?”— “Suffering.”— “And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

‘This is mine, I am this, this is my essence?’”— “Definitely not.” “What do you think: is consciousness permanent or impermanent?”— “Impermanent.”— “Is what is impermanent suffering or happiness?”— “Suffering.”— “And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this: ‘This is mine, I am this, this is my essence?’”— “Definitely not.” “So, whatever form there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality: