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1. 和英対照仏教聖典

第 le "lheory of Mind-onIy and the Real State of mngs An unenlightened life rises from a mind that is bewildered by its own world of delusion. Ⅱ we learn that there is no world of delusion outside the mind, the bewil- dered mind becomes clear; and because we cease t() cre- ate impure surroundings, we attain Enlightenment. ln this way the world of life and death is created by the mind, is in bondage to the mind, is ruled by the mind; the mind is the master of every situation. The world of suffering is brought about by the deluded mortal mind. 3. Therefore, a11 things are primarily controlled and ruled by the mind, and are created up by the mind. As the wheels follow the ox that draws the cart, so does suf- fering fOllOW the person whO speaks and acts with an impure mind. But if a person speaks and acts with a good mind, h 叩 piness follows him like his shadow. 羽 lose who act in evil are followed by the thought, "I have done wrong, and the memory of the act is stored to work out its inevitable retribution in the lives to follow. But those who act 仕 om good motives are made h 叩 py by the thought, "I have done good," and are made happier by the thought that the good act will bring continuing h 叩 piness in the lives to fo Ⅱ ow. 100

2. 和英対照仏教聖典

Building a Buddha Land ( 4 ) elder and younger members are to treat each other with courtesy; ( 5 ) they should let sincerity and reverence mark their bearing. ( 6 ) they should purify their minds in a quiet place which they should, nevertheless, offer to others before taking it for themselves. ( 7 ) they should love all people, treat visitors cor- dially, and console the sick with kindness. A Samgha that follows these rules will never decline. The second is, individually each should: ( 1 ) main- tain a pure spirit and not ask for t00 many things; ( 2 ) maintain integrity and remove all greed; ( 3 ) be patient and not argue; ( 4 ) keep silent and not talk idly; ( 5 ) submit tO the regulations and not be overbearing; ( 6 ) maintain an even mind and not follow different teachings; and ( 7 ) be thrifty and frugal in daily living. Ⅱ its members follow these rules, the Samgha will endure and never decline. 5. As mentioned above, a Samgha should maintain har- 1 れ ony in itS very essence; therefore, one 、 Mith()tIt har- mony can not be called a brotherhood. Each member 456

3. 和英対照仏教聖典

Shakyamuni Buddha A man's mind may make him a Buddha, or it may make him a beast. Misled by error, one becomes a demon; enlightened, one becomes a Buddha. Therefore, control your mind and do not let it deviate 仕 om the right path. " 3. "You should respect each other, follow my teach- ings, and refrain 斤 om disputes; you should not, like water and 0i1 , repel each other, but should, like milk and water, mingle together. Study together, learn together, practice my teach- ings together. DO not waste your mind and time in idle- ness and quarreling. Enjoy the blossoms of Enlightenment in their season and harvest the fruit of the right path. 盟 1e teachings which I have given you, I gained by following the path myself. You should follow these teach- ings and conform tO their spirit on every occasl()n. If you neglect them, it means that you have never really met me. lt means that you are far from me, even if you are actually with me; but if you accept and practice my teachings, then you are very near to me, even though you are far away. 4. "My disciples, my end is 叩 proaching, our parting is 22

4. 和英対照仏教聖典

Shakyamuni Buddha and the hungry food. Two great disciples, Sariputra and Maudgalyayana, and their two thousand followers, came to him. At first the Buddha's father, King Shuddhodana, still inwardly suffering because Of his son's decision to leave the palace, remained a100f , but then became his faithful disciple. Mahaprajapati, the Buddha's stepmother, and Princess Yashodhara, his wife, and all the members of the Shakya clan began to follow him. Multitudes of others also became his devoted and faithful followers. 7. For forty-five years the Buddha went about the country preaching and persuading people t0 fOllOW his way 0f life. But when he was eighty, at Vaisali and on his way from Rajagriha to Shravasti, he became ill and pre- dicted that after three months he would enter Nirvana. Still he journeyed on until he reached Pava where he fell seriously ill 仕 om some food offered by Chunda, a black- smith. EventuaIIy, in spite 0f great pain and weakness, he reached the forest that bordered Kusinagara. Lying between two large sala trees, he continued teaching his disciples until his last moment. Thus he entered intO perfect tranquillity after he had completed his work as the world's greatest teacher. 16

5. 和英対照仏教聖典

Defilements TO satisfy their desires, people will struggle and fight with each other, king against king, vassal against vassal, parent against child, brother against brother, sister against sister, friend against friend; they will fight and even kill each other to satisfy their desires. People often ruin their lives in the attempt to satisfy desires. They will steal and cheat and commit adultery, and then, being caught, will suffer 斤 om the disgrace of it and its punishment. They will sin with their own bodies and words, sin with their own minds, knowing perfectly well that the gratification will ultimately bring unhappiness and suffer- ing, SO impenous iS desire. And then, the var1()t1S suffer- ings in the following world and the agonies of falling into it follow. 6. Of all the worldly passions, lust is the most intense. AII other worldly passions seem to follow ⅲ its train. Lust seems tO provide the soil in which other pas- sions flourish. Lust is like a demon that eats up a11 the good deeds of the world. Lust is a viper hiding in a flower garden; it poisons those who come in search only of beauty. Lust is a vine that climbs a tree and spreads over 168

6. 和英対照仏教聖典

Shakyamuni Buddha 'self'; think of its transiency; how can you fall into delu- sion about it and cherish pride and selfishness, knowing that they must all end ⅲ inevitable suffering? Consider all substances; can you find among them any enduring 'self'? AI ℃ they not all aggregates that sooner or later will break apart and be scattered? DO not be confused by the univer- sality of suffering, but follow my teaching, even after my death, and you will be rid of pain. Do this and you will indeed be my disciples. " 2. "My disciples, the teachings that I have given you are never tO be forgotten or abandoned. They are always tO be treasured, they are to be thought about, they are to be practiced. Ⅱ you follow these teachings you will always be happy. The point of the teachings is to control your own mind. Keep your mind from greed, and you will keep your behavior right, your mind pure and your words faithful. By always thinking about the transiency of your life, you will be able to resist greed and anger, and will be able to avoid all evils. Ⅱ you find your mind tempted and so entangled in greed, you must suppress and control the temptation; be the master Of your own mind. 20

7. 和英対照仏教聖典

le Way of PracticaI Attainment What is meant by the concentration of mind? lt means t0 get quickly away from greedy and evil desires as they anse and tO hOld the mind pure and tranquil. What is wisdom? lt is the ability to perfectly under- stand and to patiently accept the Fourfold Noble Truth, t0 know the fact Of suffering and its nature; to know the source Of suffering, to know what constitutes the end of suffering, and to know the NobIe Path that leads to the en d of suffering. Those who earnestly f0110W these three ways of practice may rightly be called the disciples of Buddha. Suppose a donkey, that has no nice shape, no voice and no horns like those of the cow, was following a herd of cows and proclaiming, 。 ok , I am also a cow. " Would any one believe him? lt is just as foolish when a person does not follow the three ways of practice but boasts that he is a way-seeker or a disciple of Buddha. Before a farmer gathers a harvest in the fall, he must first plow the ground, sow the seed, irrigate, and remove the weeds as they come up in the springtime. Likewise, the seeker of Enlightenment must follow the three ways of practice. A farmer can not expect to see the 324

8. 和英対照仏教聖典

Defilements and committing adultery. These three evil states of mind, the four evil utter- ances, and the three evil acts, if added together, become the ten gross evils. If people become accustomed tO lying, they will unconsciously commit every possible wrong deed. Before they can act wickedly they must lie, and once they begin t0 lie they will act wickedly with unconcern. Greed, lust, fear, anger, misfortune and unhappiness all derive 斤 om foolishness. Thus, foolishness is the great- est of the poisons. 8. From desire action follows; from action suffering f01- lows; desire, action and suffering are like a wheel rota- ting endlessly. 羽 le rolling of this wheel has no beginning and no end; people cannot escape St1Ch reincarnation. ()ne life follows another life according tO this transmigrating cycle ⅲ endless recurrence. If one were tO pile the ashes and bones Of oneself burnt in this everlasting transmigration, the pile would be 172

9. 和英対照仏教聖典

Defilements fering, and they are still being born. lt is fortunate, how- ever, that the world has the Buddha's teachings and that pe 叩 le can believe in them and be helped. Therefore, people should think deeply, should keep their minds pure and their bodies well, should keep away 斤 om greed and evil, and should seek good. To us, fortunately, the knowledge of the Buddha's teachings has come; we should seek t0 believe in them and wish to be born in the Buddha's Pure Land. Knowing Buddha's teachings, we should not follow others into greedy and sinful ways, nor should we keep the Buddha's teachings tO ourselves alone, but should practice the teachings and pass them on tO Others. 200

10. 和英対照仏教聖典

第 le Way of PracticaI Attainment 7. One who is influenced by one's likes and dislikes can not rightly understand the significance Of circum- stances and tends tO be overcome by them; one whO is free 仕 om attachments rightly understands circumstances and tO one's all things become new and significant. Happiness follows sorrow, sorrow follows happi- ness, but when one no longer discriminates between hap- piness and sorrow, a good deed and a bad deed, one is able to realize freedom. To worry ⅲ anticipation or to cherish regret for the past is like the reeds that are cut and wither away. The secret of health for both mind and body is not t0 mourn for the past, not tO worry about the future, or not tO anticipate troubles, but tO live wisely and earnestly for the present. Do not dwell in the past, do not dream of the future, concentrate the mind on the present n101 ent. lt is worthy tO perform the present duty well and without failure; do not seek tO avoid or postpone it till tomorrow. By acting now, one can live a good day. 378