AIブッダ 禅 経典データベース

わたしは怒りを見つけ出し、その根を断ち切った。もはや怒ることはない。怒りの根が断たれたからである。

The Book of the Ones Chapter Five Sañjaya Since I went forth from the lay life to homelessness, I’ve not been aware of any thought that is ignoble and hateful.

The Book of the Ones Chapter Eight Rakkhita All my lust is given up, all my hate is eradicated, all my delusion is gone: I’m cooled, quenched.

The Book of the Twos Chapter Three Nandaka (1st) Though a fine thoroughbred may stumble, it soon stands firm again. It gains even more urgency, and draws its load undeterred. Even so is one accomplished in vision, a disciple of the Buddha. Remember me as a thoroughbred, the Buddha’s rightful son.

The Book of the Twos Chapter Two Jotidāsa People who act harshly— attacking people, binding them with rope, hurting them in all kinds of ways— they’re treated in the same way; their deeds don’t vanish. Whatever deeds a person does, whether good or bad, they are the heir to each and every deed they do.

The Book of the Threes Chapter One Paccaya I went forth five days ago, a trainee, my heart’s desire unfulfilled. I entered my dwelling and resolved in my heart: I won’t eat; I won’t drink; I won’t leave my dwelling; nor will I lie down on my side— not until the dart of craving is plucked. See my energy and vigor as I meditate like this! I’ve attained the three knowledges and fulfilled the Buddha’s instructions.

The Book of the Fours Chapter One Nandaka (2nd) Curse you mortal frame, you stink! You’re on Māra’s side, you fester! O body, you have nine streams that are flowing all the time. Don’t think much of mortal frames; don’t disparage the Realized Ones. They’re not even aroused by heaven, let alone by humans. But those who are fools and simpletons, with bad advisors, shrouded in delusion, that kind of person is aroused by bodies, when Māra has laid down the snare. Those in whom greed, hate, and ignor

The Book of the Eights Chapter One Sirimitta Free of anger and acrimony, free of deceit, and rid of slander; that’s how such a mendicant doesn’t grieve after passing away. Free of anger and acrimony, free of deceit, and rid of slander; that’s how a mendicant <j>with sense doors always guarded doesn’t grieve after passing away. Free of anger and acrimony, free of deceit, and rid of slander; that’s how a mendicant of good morals doesn’t grieve after passing away. Free of anger and acrimony, free o

The Book of the Ones Dhammā I wandered for alms though feeble, leaning on a staff. My limbs wobbled and I fell to the ground right there. Seeing the danger of the body, my mind was freed.

The Cowherd So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. And then the Buddha left the road, went to the root of a certain tree, and sat down on the seat spread out. Then a certain cowherd went up to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then the cowherd said to the Buddha, “Sir, would the Buddha, together with the mendicant Saṅgha

瞋恚（怒り）なきをもって諸々の天人にも勝る。

Leader of travelers, wander the world without obligation. Sir, proclaim the Teaching; There will be those who understand.” Twice the Buddha repeated to Sahampati what he had thought, and on both occasions Sahampati repeated his request. The Buddha understood the request of that supreme being. Then, with the eye of a Buddha, he surveyed the world out of compassion for sentient beings. He saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach. He even saw some who regarded the next world as dangerous and to be avoided, while others did not. It was just like blue, red, and white lotuses, sprouted and grown in a lotus pond: some remain submerged in the water without rising out of it, others reach the surface of the water, while others still rise out of the water without being touched by it. When he had seen this, the Buddha replied to Sahampati in verse: “The doors to the freedom from death are open! May those who hear release their faith.

“The dwelling is large. You can stay here and so can we.” But they said, “Leave, this dwelling is ours,” and they grabbed them by the necks and threw them out in anger. The monks from the group of seventeen cried. When other monks asked them why, they told them what had happened. The monks of few desires complained and criticized them, “How could the monks from the group of six angrily throw other monks out of a dwelling belonging to the Sangha?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that you did this?”

“It’s true, sir.” The Buddha rebuked them … and after giving a teaching, he addressed the monks: “You shouldn’t, in anger, throw a monk out of a dwelling belonging to the Sangha. If you do, you should be dealt with according to the rule. You should allocate the dwellings.” 17. The appointment of allocators of dwellings The monks thought, “Who should allocate the dwellings?” They told the Buddha, who then gave a teaching and addressed the monks:

“They are building the fortress, Ānanda, as if they had consulted with the Tāvatiṁsa gods.” The Buddha told Ānanda what he had seen, adding, “As far, Ānanda, as the extent of the Indian realm, as far as the routes of commerce, Pāṭaliputta will be the chief city, the destination for merchandise. And there will be three dangers for Pāṭaliputta: fire, water, and internal dissent.” Sunidha and Vassakāra then went to the Buddha and exchanged pleasantries with him, “Please accept tomorrow’s meal from us together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, they left. Having had various kinds of fine foods prepared, they had the Buddha informed that the meal was ready.

“Previously this resident monk made sure we got a bath, and he helped us get congee, fresh foods, and meals. But now he’s stopped. He’s become hostile, this resident monk. Well then, let’s eject him.” Soon afterwards those newly-arrived monks gathered and confronted Kassapagotta with what had happened, adding, “You’ve committed an offense. Do you recognize it?” “No. I haven’t committed any offense that I should recognize.” Those newly-arrived monks then ejected Kassapagotta for not recognizing an offense. Kassapagotta thought,

‘Please train your own bodily conduct first.’ He should reflect, ‘Is my verbal conduct pure and flawless? Is this quality found in me or not?’ there will be those who say, ‘Please train your own verbal conduct first.’ He should reflect, ‘Do I have a mind of good will toward my fellow monastics, a mind free from anger? Is this quality found in me or not?’ If it’s not, there will be those who say, ‘Please set up a mind of good will toward your fellow monastics first.’ He should reflect,

“Is it true, Bhaddiya, that when you’re in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently utter this heartfelt exclamation: ‘Oh, what happiness! Oh, what happiness!’?” “Yes, venerable sir.” “But why do you say this?” “In the past, sir, when I was a king, I was well protected within and outside the royal compound, within and outside of town, and within and outside the country. But although I was protected and guarded in this way, I was fearful, agitated, and distrustful. But now, sir, when I’m in the wilderness, at the foot of a tree, or in an empty dwelling, I’m free from fear, agitation, and distrust. I’m free from bother, relaxed, living on what’s given by others, with a mind as free as a wild animal. That’s why I say this.” Seeing the significance of this, on that occasion the Buddha uttered a heartfelt exclamation: “They who have no anger within,

If they do ask the newly-arrived monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct. If they do ask the newly-arrived monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense.” 18. The section on “you shouldn’t go” “On the invitation day you shouldn’t go from a monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.