AIブッダ 禅 経典データベース

They return the favor to you. And they have compassion for you, As a mother for her own child. The person the gods have compassion for Always has good fortune.” The Buddha then got up from his seat and left. But Sunidha and Vassakāra followed behind him, thinking, “Whatever gate the ascetic Gotama leaves from, we’ll name the Gotama Gate. Whatever ford he uses to cross the river Ganges, we’ll name the Gotama Ford.” And so the gate through which he left was named the Gotama Gate.

The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’

And he should be told to come. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then ask for the full ordination: ‘Venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion. For the second time, venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion. For the third time, venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion.’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.

Go wandering, monks, for the benefit and happiness of humanity, out of compassion for the world, for the good, benefit, and happiness of gods and humans. You should each go a different way. Proclaim the Teaching that is good in the beginning, good in the middle, and good in the end, that has a true goal and is well articulated. Set out the perfectly complete and pure spiritual life. There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand. I too will go to Uruvelā, to Senānigama, to proclaim the Teaching.” Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse: “You’re bound by all snares, Both human and divine. You’re bound by the great bond: You’re not free from me, monastic.”

If the venerables are ready, we should do the invitation ceremony with one another.’ The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: ‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’ Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks:

‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’” At one time on the invitation day, there were three monks staying in a certain monastery. “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are four. But there’s only three of us.

So how should we do the invitation ceremony?” “When there are three of you, you should do the invitation ceremony with one another. And you should do it like this. A competent and capable monk should inform those monks: ‘Please, venerables, I ask you to listen. Today is the invitation ceremony. If the venerables are ready, we should do the invitation ceremony with one another.’ The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: ‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion.

If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’ Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: ‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time …

For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’” At one time on the invitation day, there were two monks staying in a certain monastery. “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are three or four. But there’s only two of us. So how should we do the invitation ceremony?” “When there are two of you, you should do the invitation ceremony with each other. And you should do it like this. The senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the junior monk:

‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerable, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerable, out of compassion. If I see a fault, I will make amends.’ The junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the senior monk: ‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerable, out of compassion.

If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerable, out of compassion. If I see a fault, I will make amends.’” At one time on the invitation day, a monk was staying in a certain monastery by himself. “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are two, three, or four. But I’m here by myself. So how should I do the invitation ceremony?” “On the invitation day, a monk may be staying by himself in a certain monastery.

“It’s noble of you to come out to meet the Buddha.” “I’m not doing this out of respect for the Buddha, the Teaching, or the Sangha. because I would get fined by the Mallians if I didn’t.” Ānanda was disappointed with his friend. He went to the Buddha, bowed, sat down, “Sir, Roja the Mallian is a well-known person. It’s of great benefit when such well-known people gain confidence in this spiritual path. Sir, please inspire confidence in Roja.” “That’s not difficult for the Buddha, Ānanda.” The Buddha then suffused Roja with a mind of loving kindness, before getting up from his seat and entering his dwelling.

When Roja was suffused with loving kindness, he acted just like a young calf looking for its mother: he went from dwelling to dwelling, from yard to yard, asking, “Venerables, where’s the Buddha staying, the Perfected and fully Awakened One? I wish to see him.” “In that dwelling, Roja, with the closed door. Go there quietly and slowly, enter the porch, clear your throat, and knock on the door. The Buddha will then open the door for you.” Roja did just that, and the Buddha opened the door for him. He entered the dwelling, 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, Roja 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 have the venerables accept robe-cloth, almsfood, dwellings, and medicinal supplies from me, and not from others.”

You’ve been accused with a mind of good will, not with a mind of ill will, and so it’s appropriate for you to have regret.’” “And, sir, how many qualities should a monk attend to in himself before accusing another?” “He should attend to five qualities in himself: compassion, being of benefit, sympathy, the idea of clearing offenses, and the idea of prioritizing the training.” “And how many qualities should a monk who is accused set up?” “A monk who is accused should set up two qualities: truth and composure.” The second section for recitation is finished. The ninth chapter on the cancellation of the Monastic Code is finished. In this chapter there are thirty topics.

Compassion, benefit, sympathy, Clearing, prioritizing. The practice of the accuser, Was explained by the fully Awakened One; Just truth and composure, Are proper for the accused.” The chapter on the cancellation of the Monastic Code is finished.

A number of ignorant and incompetent monks may be staying in a certain monastery. They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. Then a monk arrives who is learned and a master of the tradition; who is an expert on the Teaching, the Monastic Law, and the Key Terms; who is knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. Those monks should treat that learned monk with kindness. They should assist him and befriend him, and they should attend on him with bath powder, soap, tooth cleaners, and water for rinsing the mouth. If they don’t look after him in this way, they commit an offense of wrong conduct. On the observance day, a number of ignorant and incompetent monks may be staying in a certain monastery. They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. They should straightaway send a monk to a neighboring monastery to learn the Monastic Code, either in brief or in full. If he’s able to do this, it’s good.

But the Buddha stopped at the bottom stair of that staircase. The prince said, “Sir, please step on the cloth. It will be for my long-term benefit and happiness.” The Buddha remained silent. A second time the prince repeated his request, but the Buddha still remained silent. When the prince made his request for the third time, the Buddha looked at Venerable Ānanda. And Ānanda said to the prince, “Please fold up the cloth. The Buddha doesn’t step on cloth coverings. He has compassion for later generations.”

After approaching the Sangha, the one who wants the full ordination should arrange his upper robe over one shoulder and pay respect at the feet of the monks. He should then squat on his heels, raise his joined palms, and say: ‘Venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so wants the full ordination with venerable so-and-so. So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor. If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as his preceptor. This is the motion.

The ascetic Gotama doesn’t agree to them, but we practice in accordance with them. Any monk who approves of these five things should vote in favor.” On that occasion five hundred Vajjian monks from Vesālī, newly ordained and ignorant, were present. Thinking, “This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction,” they voted in favor. Then, after causing a schism in the Sangha, Devadatta left for Gayāsīsa together with the five hundred monks. Soon afterwards Sāriputta and Moggallāna went to the Buddha, bowed, sat down, “Sir, Devadatta has split the Sangha and left for Gayāsīsa together with five hundred monks.” “You have compassion for those five hundred newly ordained monks, don’t you? Go then, Sāriputta and Moggallāna, before they’re afflicted with misfortune and disaster.”

So-and-so is seeking the full ordination with venerable so-and-so. She’s been instructed by me. If the Sangha is ready, so-and-so should come.’ And she should be told to come. She should then arrange her upper robe over one shoulder, pay respect at the feet of the nuns, squat on her heels, and raise her joined palms. She should then ask for the full ordination: ‘Venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion. For the second time, venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion. For the third time, venerables, I ask the Sangha for the full ordination.