AIブッダ 禅 経典データベース

“Sir, can there be anxiety about what doesn’t exist externally?” “There can, mendicant,” said the Buddha. “It’s when someone thinks, ‘Oh, it once was mine but is mine no more. Oh, it could be mine but I do not get it.’ They sorrow and wail and lament, beating their breast and falling into confusion. That’s how there is anxiety about what doesn’t exist externally.” “But can there be no anxiety about what doesn’t exist externally?” “There can, mendicant,” said the Buddha. “It’s when someone doesn’

‘Oh, it once was mine but is mine no more. Oh, it could be mine but I do not get it.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. That’s how there is no anxiety about what doesn’t exist externally.” Now at that time a mendicant called Ariṭṭha, who had previously been a vulture trapper, had the following harmful misconception: “As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who perfo

Then that fear and dread came upon me as I was standing. I didn’t walk or sit down or lie down until I had got rid of that fear and dread while standing. Then that fear and dread came upon me as I was sitting. I didn’t lie down or stand still or walk until I had got rid of that fear and dread while sitting. ‘There are certain nights that are recognized as specially portentous: Then that fear and dread came upon me as I was lying down. I didn’t sit up or stand still or walk until I had got rid of

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” Then I thought, ‘There are ascetics and brahmins with unpurified conduct of body, speech, and mind who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread because of these defects in their conduct. But I don’t frequent remote lodgings in the wilderness and the forest with unpurified conduct of body, speech, and mind. My co

But their friends and colleagues, relatives and kin—deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees—would come together to reassure them, ‘Do not fear, sir, do not fear! Hopefully that seed will be swallowed by a peacock, or eaten by a deer, or burnt by a forest fire, or picked up by a lumberjack, or eaten by termites, or it may not even be fertile.’ But none of these things happened. And the seed was fertile, so that when the monsoon clouds soaked it wi

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say. Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ Since I see no such reason, I live secure, fearless, and assured. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘The teaching doesn’t lead those who practice it

I recall having approached an assembly of hundreds of brahmins … Since I see no such reason, I live secure, fearless, and assured. householders … ascetics … the gods of the four great kings … the gods of the thirty-three … Māras … divinities. There too I used to sit with them, converse, and engage in discussion. But I don’t see any reason to feel afraid or insecure.

“Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place.”

Standing to one side, the godling Subrahmā addressed the Buddha in verse: “This mind is always anxious, this mind is always stressed about stresses that haven’t arisen and those that have. If there is a state free of anxiety, please answer my question.” “Not without understanding and fervor, not without restraining the sense faculties, not without letting go of everything, do I see safety for living creatures.” That is what the Buddha said. … The god vanished right there.

At Sāvatthī. Suppose you were at war, ready to fight a battle. Then along comes an aristocrat youth who is untrained, inexpert, unfit, inexperienced. And he’s fearful, scared, nervous, quick to flee. Would you employ such a man? Would he be of any use to you?” “No, sir, I would have no use for such a man.” “What about a brahmin youth, a peasant youth, or a menial youth who was similar?” “No, sir, I would have no use for such a man.” Seated to one side, King Pasenadi said to the Buddha, “Sir, whe

At Sāvatthī. Then the nun Uppalavaṇṇā robed up in the morning … and stood at the root of a sal tree in full flower. Then Māra the Wicked, wanting to make the nun Uppalavaṇṇā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse: “You’ve come to this sal tree all crowned with flowers, and stand at its root all alone, O nun. Your beauty is second to none— silly girl, aren’t you afraid of rascals?” Then the nun Uppalavaṇṇā thought

At Sāvatthī. “Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “And how does grasping lead to anxiety? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true perso

At one time the Buddha was staying near Rājagaha in the Cool Grove. and non-human beings opened it for him. But as he was leaving the city, light vanished and darkness appeared to him. He felt fear, terror, and goosebumps, and wanted to turn back. Then the invisible spirit Sivaka called out: Now at that time the householder Anāthapiṇḍika had arrived at Rājagaha on some business. He heard a rumor that a Buddha had arisen in the world. Right away he wanted to go and see the Buddha, but he thought,