AIブッダ 禅 経典データベース

子を亡くし、狂ったようになってわたしは薬を求めて歩いた。仏は言った、「まだ死人を出したことのない家から芥子の種をもらってきなさい」と。わたしは街を歩き回り、死を免れた家がどこにもないことを知った。

夫を失い、二人の子を失い、父母も兄弟も失った。すべてが燃え尽きた火葬場のように。しかし仏の教えに出会い、憂いを超え、苦しみの終わりに至った。

息子の死に狂い、わたしは正気を失って裸で路上をさまよった。仏に出会い、正気に戻り、出家して安らぎを得た。

The Book of the Ones Upasamā Upasamā, cross the flood, Death’s dominion so hard to pass. When you have vanquished Māra and his mount, bear your final body.

A Lay Follower So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain lay follower from Icchānaṅgalaka arrived at Sāvatthī on some business. Having concluded his business in Sāvatthī he went to see the Buddha, bowed, and sat down to one side. The Buddha said this to him: “It’s been a long time, lay follower, since you took the opportunity to come here.” “For a long time I’ve wanted to come and see the Buddha, but I

One Who Eats Only Almsfood So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the pavilion by the kareri tree and this discussion came up among them: “Reverends, when a mendicant who eats only almsfood is wandering for alms, from time to time they get to see pleasing sights, hear pleasing sounds, smell pleasing smells, taste pleasing tastes, an

Professions So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the pavilion and this discussion came up among them: “Who knows a craft? Who is studying which craft? Which is the best craft?” In answer, some said that or swordsmanship, or arithmetic, or accounting, or calculating, or writing, elephant-craft is the best of crafts. or poetry,

King Udena So I have heard. At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. Now at that time, while King Udena was visiting a park, his royal compound burned down. Five hundred women died, with Queen Sāmāvatī at their head. Then several mendicants robed up in the morning and, taking their bowls and robes, entered Kosambī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him had happened. T

A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The novice monk so-and-so has died. Here are his robes and bowl. If the Sangha is ready, it should give the robes and the bowl to the nurses. This is the motion. Please, venerables, I ask the Sangha to listen. The novice monk so-and-so has died. Here are his robes and bowl. The Sangha gives the robes and the bowl to the nurses.

If you do, you commit a serious offense. You shouldn’t eat flesh without being circumspect. If you do, you commit an offense of wrong conduct.” 10. Discussion of the prohibition against elephant meat, etc. At one time the king’s elephants had died. Because there was a shortage of food, people ate the elephant meat. They also gave elephant meat to monks who were walking for alms. When the monks ate it, people complained and criticized them, “How can the Sakyan monastics eat elephant meat? Elephants are an attribute of kingship. If the king knew, he would not be pleased with those monks.”

Any monk who approves of giving the robes and the bowl to the nurses should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given the robes and the bowl to the nurses. The Sangha approves and is therefore silent. I’ll remember it thus.’” On one occasion a monk and a novice monk were nursing someone together. While they were doing so, the patient died. The monk nurse thought, “What share of the robes should be given to the novice-monk nurse?” “I allow you to give an equal share to the novice-monk nurse.” On one occasion a monk with many possessions had died.

They told the Buddha. “You shouldn’t eat elephant meat. If you do, you commit an offense of wrong conduct.” At one time the king’s horses had died. Because there was a shortage of food, people ate the horse meat. They also gave horse meat to monks who were walking for alms. When the monks ate it, people complained and criticized them, “How can the Sakyan monastics eat horse meat? Horses are an attribute of kingship. If the king knew, he would not be pleased with those monks.” They told the Buddha.

“When a monk dies, the Sangha becomes the owner of his bowl and robes. Still, the nurses have been very helpful. I allow the Sangha to give the three robes and the bowl to the nurses. The present Sangha should distribute his ordinary possessions. His valuable possessions are for the Sangha as a whole, both present and future. They’re not to be given out, not to be distributed.” 25. Discussion of the prohibition against nakedness On one occasion a naked monk went to the Buddha and said, “In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. Being naked leads to all those things. Please allow nakedness for the monks.”

They were respectful, deferential, and courteous toward one another. And when they died, they were reborn in a happy, heavenly destination. In this way the spiritual life called <i lang='pi' translate='no'>tittiriya</i> came to be. Those who respect the seniors, And who are learned in the Teaching, They are praised while still alive, And then go to a good destination. “Even those animals, monks, were respectful, deferential, and courteous toward one another. Having gone forth on this well-proclaimed spiritual path, will you look good if you are disrespectful, undeferential, and rude toward one another? This will affect people’s confidence …” After rebuking them …

the Buddha gave a teaching and addressed the monks: “You should do these things according to seniority: bowing down, standing up, raising your joined palms, doing acts of respect, giving the best seat, giving the best water, and giving the best almsfood. But what belongs to the Sangha shouldn’t be reserved according to seniority. If you do, you commit an offense of wrong conduct.” 12. Persons one should not pay respect to, etc. “Monks, you shouldn’t pay respect to any of these ten kinds of persons: one who’s been given the full ordination after you; one who isn’t fully ordained; one who belongs to a different Buddhist sect who’s senior to you, but who speaks contrary to the Teaching; a woman; a <i lang='pi' translate='no'>paṇḍaka</i>; one who’s on probation; one who deserves to be sent back to the beginning; one who deserves the trial period; one who’s undertaking the trial period; one who deserves rehabilitation. But you should pay respect to these three kinds of persons: one who’s been given the full ordination before you; one who belongs to a different Buddhist sect who’s senior to you and who speaks in accordance with the Teaching; and in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, you should pay respect to the Buddha, perfected and fully awakened.” 13. The prohibition against reserving seats

by means of clairaudience, “This legal issue is going to be contentious and difficult. It wouldn’t be appropriate for me to stay away from it. But now these monks are coming, and I won’t be at ease when they crowd me in. Let me leave before they arrive.” And he went from Soreyya to Saṅkassa. When the senior monks came to Soreyya and asked where Revata was. that he had gone to Saṅkassa.

it’s improperly taken. But if he takes it on trust from the sender, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he hears that the sender has died and he determines it as a robe inherited from the sender, it’s properly determined. But if he takes it on trust from the intended recipient,

it’s improperly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he hears that the intended recipient has died and he determines it as a robe inherited from the intended recipient, it’s improperly determined. But if he takes it on trust from the sender, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying,

‘Give this robe to so-and-so.’ If, while on his way, he hears that both have died and he determines it as a robe inherited from the sender, it’s properly determined. But if he determines it as a robe inherited from the intended recipient, it’s improperly determined. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way, he takes it on trust from the sender,

When he was finished, he said to the Buddha, “I’ve given them as much sugar as they want, but there’s much left over. What should I do with that?” “Kaccāna, I don’t see anyone in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, who would be able to properly digest that sugar except a Buddha or his disciple. So discard that sugar where there are no cultivated plants or in water without life.” Saying, “Yes, sir,” he dumped that sugar in water without life. As he did so, that sugar hissed, sputtered, fumed, and smoked— just like a plowshare heated the whole day hisses, sputters, fumes, and smokes when dropped in water. Belaṭṭha Kaccāna was awestruck, with goose bumps all over. He approached the Buddha, bowed, and sat down. The Buddha then gave him a progressive talk—