AIブッダ 禅 経典データベース

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:

The Buddha then went to Koṭigāma and stayed there. And he addressed the monks: “It’s because of not awakening to or penetrating these four noble truths that you and I have wandered on and transmigrated for such a long time: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the end of suffering, the noble truth of the path leading to the end of suffering. But now, monks, the noble truth of suffering has been awakened to and penetrated, likewise the noble truth of the origin of suffering, the noble truth of the end of suffering, and the noble truth of the path leading to the end of suffering. Craving for existence has been cut off; the passage to existence has been destroyed; now there is no further existence. Because of not properly seeing

The four noble truths, You have transmigrated for a long time Among the various kinds of rebirth. But now they have been seen, The passage to existence has been destroyed, The root of suffering has been cut off, And there is no further existence.” 17–18. The account of Ambapālī and the Licchavīs The courtesan Ambapālī heard that the Buddha had arrived at Koṭigāma.

The Buddha said, “This isn’t oppressive, Yasa, this isn’t afflictive. Come and sit down. I’ll give you a teaching.” “Apparently this isn’t oppressive, apparently it’s not afflictive!” excited and joyful, Yasa removed his shoes, approached the Buddha, bowed, and sat down. The Buddha then gave Yasa 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 Yasa’s 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. Just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Yasa experienced the stainless vision of the Truth:

“Please sit down, householder. Perhaps you’ll get to see Yasa.” When the merchant heard this, he was elated and joyful. And he bowed and sat down. The Buddha then gave him 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 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, the merchant experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away right then and there, then the invitation should be passed on to someone else. If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes right then and there, dies right then and there, admits right then and there that he’s a novice monk, admits right then and there that he’s renounced the training, admits right then and there that he’s committed the worst kind of offense, admits right then and there that he’s insane, admits right then and there that he’s deranged, admits right then and there that he’s overwhelmed by pain, admits right then and there that he’s been ejected for not recognizing an offense,

He is now unable to return to the lower life.” “It’s a great gain for Yasa that his mind has been freed from the corruptions through letting go! Sir, please accept today’s meal from me with Yasa as your attendant.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, the merchant got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Soon after the merchant had left, Yasa said to the Buddha, “Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.” The Buddha said, “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.

admits that he’s overwhelmed by pain, admits that he’s been ejected for not recognizing an offense, admits that he’s been ejected for not making amends for an offense, admits that he’s been ejected for not giving up a bad view, admits that he’s a <i lang='pi' translate='no'>paṇḍaka</i>, admits that he’s a fake monk, admits that he’s previously left to join the monastics of another religion, admits that he’s an animal, admits that he’s a matricide, admits that he’s a patricide,

Indeed, I shall know the right time for that. For the third 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.” The Buddha then gave Sīha 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 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, Sīha 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, “Sir, Please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Sīha got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Sīha then told a man,

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, “Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” The Buddha said, “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, as the Buddha instructed those monks in the Teaching,

admits that he’s insane, admits that he’s deranged, admits that he’s overwhelmed by pain, admits that he’s been ejected for not recognizing an offense, admits that he’s been ejected for not making amends for an offense, admits that he’s been ejected for not giving up a bad view, admits that he’s a <i lang='pi' translate='no'>paṇḍaka</i>, admits that he’s a fake monk, admits that he’s previously left to join the monastics of another religion, admits that he’s an animal,

Please instruct them.” The Buddha then 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, “Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” The Buddha said, “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, as the Buddha instructed those monks in the Teaching, their minds were freed from the corruptions through letting go. And there were sixty-one perfected ones in the world. The going forth of the fifty friends is finished. 8. The account of the Lord of Death Then the Buddha addressed those monks: “I’m free from all snares, both human and divine. You, too, are free from all snares, both human and divine.