AIブッダ 禅 経典データベース

And white color, black. Making a garland pattern, a creeper pattern, A shark-teeth pattern, the fivefold pattern; Bamboo robe rack, and rope, Weak from old age, wall. And so also just a gatehouse, Gravel, paving stones; Remained, drain, And also pot, scoop. Painful, embarrassed, lid,

For removing all suffering; And understanding this Teaching in this life, He attains extinguishment, free of corruptions.” The Buddha then got up from his seat and left. Hearing that the Buddha had allowed dwellings, people had dwellings built with care. But because the dwellings did not have doors, snakes, scorpions, and centipedes came inside. They told the Buddha. “I allow doors.”

“You shouldn’t give the going forth to a notorious criminal. If you do, you commit an offense of wrong conduct.” 29. The escaped criminal At that time King Bimbisāra had made the following declaration: “Nothing should be done to anyone who has gone forth with the Sakyan monastics. The Teaching is well-proclaimed. Allow them to practice the spiritual life to make a complete end of suffering.” Soon afterwards a certain thief was put in prison. But he escaped, ran away, and went forth with the monks. When people saw him, they said, “There’s that criminal who escaped from prison.

The benches were painful to lie on. “I allow wicker beds.” 2. The allowance for beds and benches Soon afterwards the Sangha was offered various kinds of beds with legs and frames from a charnel ground. They told the Buddha. “I allow the various kinds of beds with legs and frames.” The Sangha was offered various kinds of benches with legs and frames. “I allow the various kinds of benches with legs and frames.” The Sangha was offered a bed with crooked legs from a charnel ground. “I allow beds with crooked legs.”

Other women too; They go to where there is no death, Having gone there, they do not sorrow.” The chapter on nuns is finished.

On one occasion a monk had drunk poison. “I allow you to give him feces to drink.” The monks thought, “Does it need to be received or not?” “I allow the one who is excreting it to receive it. When he’s received it, it doesn’t need to be received again.” On one occasion a monk was sick from a drug. “I allow him to drink mud from a plow.” On one occasion a certain monk had indigestion. “I allow him to drink lye.” On one occasion a certain monk suffered from jaundice.

“I allow him to drink chebulic myrobalan soaked in cattle urine.” On one occasion a certain monk suffered from a skin disease. “I allow you to make a scented ointment.” On one occasion a monk’s body was full of impurities. “I allow him to drink a purgative.” He needed clear congee. “I allow clear congee.” He needed mung-bean broth. “I allow mung-bean broth.” He needed oily mung-bean broth.

The Buddha rebuked them … “How can those foolish men do this? A person who’s less than twenty years old is unable to endure cold and heat; hunger and thirst; horseflies, mosquitoes, wind, and the burning sun; creeping animals and insects; and rude and unwelcome speech. And they’re unable to bear up with bodily feelings that are painful, severe, sharp, and destructive of life. But a person who’s twenty is able to endure these things. This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed the monks: “You shouldn’t give the full ordination to a person you know is less than twenty years old. If you do, you should be dealt with according to the rule.” 37. The deadly and contagious disease

There are also three unwholesome and three wholesome roots of legal issues arising from disputes. What are the six roots of disputes that in turn are the root of legal issues arising from disputes? It may be that a monk is angry and resentful. One who’s angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. creates disputes in the Sangha. Disputes are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Monks, when you see such a root of disputes either in yourself or others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future. In this way, that bad root of disputes is abandoned and doesn’t emerge in the future.

makes accusations in the Sangha. Accusations are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Monks, when you see such a root of accusations either in yourself or others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future. What are the three unwholesome roots of accusations? It may be that monks, because of greed, ill will, or delusion, accuse a monk of failure in morality, conduct, view, or livelihood. What are the three wholesome roots of accusations? It may be that monks, because of non-greed, non-ill will, and non-delusion, accuse a monk of failure in morality, conduct, view, or livelihood.

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, Anāthapiṇḍika 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—

Theravāda Collection on Monastic Law The Great Division The great chapter 1. The account with the Bodhi tree Homage to the Buddha, the Perfected One, the fully Awakened One Soon after his awakening, the Buddha was staying at Uruvelā on the bank of the river Nerañjara at the foot of a Bodhi tree. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. Then, in the first part of the night, the Buddha reflected on dependent origination in forward and reverse order: “Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form; name and form are the condition for the six sense spheres; the six sense spheres are the condition for contact; contact is the condition for feeling; feeling is the condition for craving; craving is the condition for grasping; grasping is the condition for existence; existence is the condition for birth; birth is the condition for old age and death, for grief, sorrow, pain, aversion, and distress to come to be. This is how there is the origin of this whole mass of suffering.

But with the complete fading away and end of ignorance comes the end of intentional activities; with the end of intentional activities comes the end of consciousness; with the end of consciousness comes the end of name and form; with the end of name and form comes the end of the six sense spheres; with the end of the six sense spheres comes the end of contact; with the end of contact comes the end of feeling; with the end of feeling comes the end of craving; with the end of craving comes the end of grasping; with the end of grasping comes the end of existence; with the end of existence comes the end of birth; with the end of birth comes the end of old age and death, and the end of sorrow, lamentation, pain, aversion, and distress. This is how there is the end of this whole mass of suffering.” Seeing the significance of this, the Buddha uttered a heartfelt exclamation: “When things become clear To the energetic brahmin who practices absorption, Then all his doubts are dispelled, Since he understands the natural order and its conditions.” In the middle part of the night, the Buddha again reflected on dependent origination in forward and reverse order: “Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form … This is how there is the origin of this whole mass of suffering. …

If you have a co-student, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a co-pupil, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have none of these, the Sangha should nurse you. If you don’t nurse one who is sick, you commit an offense of wrong conduct. “A sick person who has five qualities is hard to nurse: they do what’s detrimental for curing the sickness; they don’t know the right amount in what’s beneficial; they don’t take their medicine; they don’t accurately describe the state of their illness—whether it’s getting worse, better, or remaining the same—to the one who’s nursing them and wishing them well; they’re unable to bear up with bodily feelings that are painful, severe, sharp, and life-threatening. A sick person who has five qualities is easy to nurse: they do what’s beneficial for curing the sickness; they know the right amount in what’s beneficial; they take their medicine; they accurately describe the state of their illness—whether it’s getting worse, better, or remaining the same—to the one who’s nursing them and wishing them well; they’re able to bear up with bodily feelings that are painful, severe, sharp, and life-threatening.

This is how there is the end of this whole mass of suffering.” Seeing the significance of this, the Buddha uttered a heartfelt exclamation: “When things become clear To the energetic brahmin who practices absorption, Then all his doubts are dispelled, Since he’s understood the end of the conditions.” In the last part of the night, the Buddha again reflected on dependent origination in forward and reverse order: “Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form … This is how there is the origin of this whole mass of suffering. … This is how there is the end of this whole mass of suffering.”